And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
to appear in the presence of God for us So also Revel 8. 3 4. And another angâ—l came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the angels hand Vers 13. That the cloud of incense may cover the mercy-seat c. Whereby they were taught how formidable the majesty of God was and with what reverence we ought to present our selves before him Vers 15. Then shall he kill the goat of the sinne-offering c. We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people for the bloud of this goat as it is said here was also sprinkled before the mercy-seat and had he gone in once with the bloud of his own sinne-offering and then came out and killed this goat for a sinne-offering for the people and gone in again to sprinkle the bloud of that before the mercy-seat then had he gone in twice on this day within the vail which is expressely against that of the Apostle Heb. 9. 7. But into the second went the high priest alone once every year not without bloud which he offered for himself and for the errours of the people These words therefore then shall he kill the goat of the sinne-offering do onely intend that he killed the bullock first for himself vers 11. and then this goat for the people for both of them were killed before he entred into the most holy place Vers 16. And he shall make an atonement for the holy place As being defiled though not in it self yet in regard of the peoples guilt partly by reason of any unwitting approching to the sanctuary when they were not legally clean and partly by reason of all other their sinnes whereby appears the horrour of sinne for though the people never went into the holy place much lesse into the most holy yet were the altar ark and Sanctuary defiled in the sight of God by their sins and could not be cleansed without bloud So our sinnes do defile Gods Church and most holy ordinances and do ascend into heaven it self whereinto we can have no entrance but by bloud See Heb. 9. 7 11 12. Vers 17. And there shall be no man in the tabernacle of the congregation c. That is neither of the priests nor people neither in the holy place nor in the court of the tabernacle for else why is it said no man since the people at no time used to come into the holy place The reasons of this were two 1. As by way of chastisement and for their humiliation they were all excluded from the places and holy things till they were purged from the uncleannesse which they had contracted by their sinnes 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God Vers 18. And he shall go out unto the altar that is before the Lord. That is the altar of incense See Exod. 30. 10. Vers 21. And Aaron shall lay both his hands upon the head of the live goat This is the onely unbloudy sacrifice which was appointed in the Law yet was it not if it be well considered wholly without bloud For this and the goat which was killed was indeed but one sacrifice the one representing Christ dying for our sinnes the other Christ rising again for our justification Rom. 4. 25. the one the price paid for our redemption the other the effect thereof that God laying our sinnes upon Christ had removed our sinnes farre away from us See Psal 103. 12. As farre as the East is from the West so farre hath he removed our transgressions from us Vers 21. And shall send him away by the hand of a fit man into the wildernesse That is a man who for ability of body knowledge of the way and sufficiency for this service was chosen and in readinesse as appointed hereunto Vers 22. And the goat shall bear upon him their uniquities unto a land not inhabited That so the place might signifie that by Christ sinne is removed farre away even from all mankind that will believe in him Besides it might signifie that Christ was not onely put to death for our sakes but also forsaken in a manner of God cast off and left in a forlorn and comfortlesse condition Vers 24. And he shall wash his flesh with water in the holy place To wit because he had touched the goat upon which the sinnes of the people were laid The Hebrews say that this washing was not as at other times in the laver of brasse but in some vessell which stood in the Sanctuary which seems probable because after this done he is said to come forth that he might offer the burnt-offerings in the court And put on his garments c. The garments which he was now to put on were his ordinary high priests garments See the note above upon ver 4. And the burnt-offerings here appointed to be offered by him were the rammes mentioned ver 3. and ver 5. Vers 26. And he that let go the goat c. shall wash his clothes and bathe his flesh in water and afterward come into the camp Being unclean till the evening is not here mentioned as I conceive because it was usually evening ere they returned from these services or else in these cases they might presently come into the camp to bring back word that they had done what was injoyned Vers 29. In the seventh moneth on the tenth day of the moneth ye shall afflict your souls c. To wit by fasting and abstinence from all fleshly delights as also by the duties of inward humiliation and contrition and therefore was this day called their fast Sailing was now dangerous because the fast was now already past Act. 27. 9. And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sinnes of the people and was therefore called the day of atonement Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the moneth at even but the tenth day it was that was allotted for this service On this day the Jubile was also proclaimed of which see chap. 20. 8 9. As likewise for the extraordinary sacrifices of this day see Numb 29. 7 11. CHAP. XVII Vers 3. WHat man soever there be of the house of Israel that killâ—th anoâ— c. Namely with an intent of offering it as a sacrifice to the Lord It is not meant of oxen lambes or goats killed for their own private uses
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
the rudest and most tumultuous amongst them and hereupon Moses might ground these words of his But howsoever their behaviour being so full of fury as it was he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity Vers 5. And the Lord said unto Moses Go on before the people c. That is toward the rock Horeb and mention is made of going before the people for the encouragement of Moses as if he had said Fear them not though they are thus enraged they shall do thee no harm And take with thee of the elders of Israel That is all the people shall not go up with thee to the rock to see the miracle onely some of the elders thou shalt take along with thee that they may be eye-witnesses of that which is to be done and afterwards affirm the truth of what they had seen amongst the people When many years after this the Lord did again after the same miraculous manner give them water out of the rock it was done openly before all the people Numb 20. 8. Take the rod saith the Lord and gather thou the assembly together thou and Aaron thy brâ—ther and speak ye unto the rock before their eyes and it shall give forth his water and this makes some question why God would not have it so now but onely that some few of the elders go up with Moses to see the miracle wrought But seeing there is no reason given for it in the text it is sufficient for us to say that God in his wisdome saw it fit to have it so yet the most probable reason that can be given is this That God ordered it so the better to try the faith of his people and therefore having determined that the rock should give forth water in some hollow place where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought he onely enjoyned that some of the elders should go up with Moses to be eye-witnesses of what was done the rest of the people waiting below till the streams of the water came rushing down amongst them as it is expressed Psal 78. 1. 5 16. He clave the rocks in the wildernesse and gave them water as out of the great depths he brought streams also out of the rock and caused waters to runne down like rivers And thy rod wherewith thou smotest the river take in thine hand and go c. That is the rod wherevvith thou smotest the river Nilus in Egypt when the waters thereof vvere turned into bloud See Exod. 7. 20. Vers 6. Behold I will stand before thee there upon the rock in Horeb. Hereby it is evident that vvhen Moses came to the rock there vvas there some visible signe of Gods glorious presence to be seen there upon the rock though vvhat it vvas the Scriptures being silent vve cannot affirm vvhich doubtlesse did vvondrously strengthen the faith of Moses and the elders that vvere vvith him And Moses did so in the sight of the elders of Israel That is he struck the rock and immediately the waters gushed forth And thus the Israelites had not onely water for the quenching of their thirst and that not for the present onely but for some good time after the stream of water that brake out of the rock becoming a river that ranne along in this desert unto severall places where after this they had their stations whence it is that the Apostle saith that this rock followed them meaning the water that gushed out of this rock but withall in the rock and the waters issuing from thence they had an extraordinary sacramentall signe or type of Christ and the benefits that redound to poore sinners by him For so the Apostle saith 1. Cor. 10. 4. They did all drink the same spirituall drink for they drank of the spirituall rock that followed them and that rock was Christ For as that rock in the wildernesse being struck by the rod of Moses gave forth waters for the quenching of the Israelites thirst so Christ upon the crosse being smitten with the rod of Moses the curse of the law yields forth both in his righteousnesse and the spirit of grace derived to believers from him that living water wherewith their dry and thirsty souls are refreshed so that they shall never thirst again as our Saviour saith John 4. 16. Vers 8. Then came Amalek and fought with Israel c. That is the posterity of Amalek a Duke of the posterity of Eliphaz the sonne of Esau Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their countrey they came out to resist them and lying in ambush smote the hindermost of them even all that were feeble behind thee Deut. 25. 18. Vers 9. And Moses said unto Joshua Chuse us out men c. Thus early it seems was Joshua chosen by Moses as his lieutenant or at least one that should have a speciall stroke in matters of warre I will stand on the top of the hill with the rod of God in mine hand There Moses might be seen holding his rod in his hand as an ensigne to strengthen the faith of the people Vers 10. Moses Aaron and Hur went up to the top of the hill This could not be that Hur the sonne of Caleb who was but fourtie years old when he searched the land of Canaan If we may credit Josephus he was the husband of Miriam Moses and Aarons â—ister Vers 11. And it came to passe when Moses held up his hand that Israel prevailed c. And this lifting up of his hands was chiefly to hold forth the rod as an ensigne to strengthen the faith of the souldiers but yet withall it served to expresse the lifting up of his heart in prayer to God the lifting up of the hands being the usuall gesture of one that prayes so that this different successe of the Israelites accompanying the different gesture of Moses body was purposely by the providence of God appointed to be a reall expression both how forcible Moses prayers were and also how weak the Israelites were in themselves if God of whose assistance the rod was a signe should not stand on their sides Vers 12. But Moses hands were heavy and they took a stone and put it under him c. Which shows that he was weary with standing so long as well as with lifting up his hands And Aaron and Hur stayed up his hands c. The common opinion is that Moses held up the rod of God in both his hands and that his hands were weary at length and so sometimes sinking down not so much through his weaknesse by reason of age for fourty years after this his naturall force was not abated Deut. 34. 7. as by the continuall labour of reaching up his hands so long together and that too when his
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
things were made according to Gods appointment there is no mention made of the Urim and Thummim but onely of the twelve pretious stones set in the breastplate because these stones set in two rowes were usually called among the people the Urim and Thummim in regard of their use the high priests enquiring of God by them and returning a perfect answer to those demands that were made to him And indeed this I should readily imbrace for truth but that one thing onely makes it doubtfull to wit that it is said the workmen did set the stones in the breast-plate chap. 39. 10. whereas Moses put in the Urim and Thummim Levit. 8. 8. The other opinion is that these very words Urim and Thummim were written in some pretious matter not made by humane art but by the almighty power of God and so were given by God to Moses and by him put within the fold of the pectorall Levit. 8. 8. Also he put in the breastplate the Urim and Thummim And therefore this is not mentioned amongst those things that were made by the artificers because this was as the tables of the Law the work of God and not of man This also is very probable but yet a conjecture onely neither can we the Scripture being silent certainly determine what they were When the Jews returned out of Babylon they were lost and therefore some businesses hung in suspense Ezra 2. 63. Till there stood up a priest with Urim and Thummim neither do we find in any of the Jewish Rabbins that they themselves did certainly know what they were And Aaron shall bear the judgement of the children of Israel upon his heart c. That is the breastplate of judgement wherein were the Urim and Thummim so called both because it was the type of that light and perfection in Christ which he communicates to his people as also because hereby answers of judgement were given to the Israelites See Numb 27. 21. Vers 31. And thou shalt make the robe of the ephod all of blue So called because it was worn next under the ephod and being of it self a loose robe was girded to the body by the curious girdle of the ephod It signified the heavenly robe of Christs righteousnesse Vers 33. And beneath upon the hemme of it thou shalt make pomegranates of blue c. These as they hung upon the garment signified that onely the fragrant smell of the garment of Christs righteousnesse makes us a sweet favour unto God as they hung intermixed with bells they signified the sweet and comfortable effects of Christs doctrine by which we come to be clothed with the fragrant robe of Christs righteousnesse and from his fulnesse to receive even grace for grace And bells of gold between them round about Signifying the pure and pretious voice of Christ heard of God in his prayer and mediation of the people in his teaching and instruction Vers 35. And his sound shall be heard when he goeth unto the holy place c. Of which besides the mysteries signified whereof above this was also a reason that notonely the priest but the people also might by the sound of those bells be put in mind to lift up their hearts to God c. Vers 36. And thou shalt make a plate of pure gold c. This was made like the forepart of a coronet and therefore called chap. 29. 30. The plate of the holy crown which being joyned to the miter signified that Christ should be not onely priest but king And grave upon it like the engravings of a signet Holinesse to the Lord. Signifying the intercession of Christ that by his holinesse we are presented as holy yea perfectly holy in the sight of God John 17. 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Vers 38. And it shall be upon Aarons forehead c. To wit that it might be an eminent visible token of Gods gratious acceptation of his people to be seen and read of all men to their comfort even that God accepteth both them and their imperfect services in the face of Jesus Christ who by his sufferings and mediation hath taken away the sinnes of his people which they commit in their most holy and religious actions 1. John 2. 1 2. If any man sinne we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes c. Vers 39. And thou shalt imbroider the coat of fine linen c. A garment with sleeves covering the whole body down to the feet and being loose was girded to the body with a girdle Levit. 8. 7. And he put upon him the coat and girded him with the girdle c. It was under the robe of the ephod and did also signifie the garments of justice wherewith Christ and his children are arayed And thou shalt make the girdle of needlework c. This was made of fine linen blew and purple and scarlet Exod. 39. 29. It served to gird the coat with which was under the robe Levit. 8. 7. And he put upon him the coat and girded him with the girdle c. and signified the trust constancie and expedition of Christ in his ministration Isay 11. 5. And his righteousnesse shall be the girdle of his loyns c. for these are things usually signified in the Scripture by girding Luke 12. 35. Let your loyns be girded about and your lights burning Vers 40. And for Aarons sonnes thou shalt make coats c. Called elsewhere ephods 1. Sam. 22. 18. And slew on that day fourescore and five persons that did weare a linen ephod because it was their uppermost garment the high priests was imbroidered this onely of linen chap. 39. 27. And they made coats of fine linen of woven work for Aaron and for his sonnes and signified the purity and sanctification of Gods Saints who are all priests evangelicall See Levit. 16. 4. And thou shalt make for them girdles c. Aarons was of divers colours Exod. 39. 29. these not Vers 41. And thou shalt put them upon Aaron thy brother and his sonnes with him Now cannot the people think that Aaron had injuriously seised upon the priesthood for his posterity since the same hand invested both father and sonnes Vers 42. And thou shalt make them linen breeches c. See Exod. 20. 26. CHAP. XXIX Vers 1. ANd this is the thing that thou shalt do unto them to hallow them c. That is to sanctifie them for the work of the priesthood and all the following ceremonies sacrifices purifyings were to this end to teach men to look off from these men who had need themselves of purifying and sacrifices of atonement and to look onely upon Christ or upon them onely as types of Christ Take one young bullock and two rammes without blemish This young bullock was for a sinne-offering and the two rammes were the one for a burnt-offering the other for a peace-offering Vers
2. And unleavened bread and cakes c. This meat-offering of bread and cakes was to be unleavened to signifie the sincerity and incorruption of Christ of whom all sacrifices were types and who is indeed the true bread of life John 6. 55. and secondly of all the sacrifices evangelicall which through him Christians do offer unto God and likewise the oyl wherewith they were mingled signified the pretious anointing of Gods spirit both in Christ and the faithfull 1. John 2. 27. But the anointing which ye have received of him abideth in you â—nd ye need not that any man teach you but as the same anointing teachâ—th you all things and is truth and is no lie c. Vers 2. Of wheaten floure shalt thou make them The best of the principle grain signifying the purity of Christ and all Evangelicall sacrifices Vers 4. And Aaron and his sonnes shalt thou bring and shalt wash them with water To wit out of the sanctified laver Exod. 30. 18. And this signified the holinesse that was required in these legall priests that were to be types of Christ Vers 7. Then thou shalt take the anointing oyl and poure it upon his head Here Moses is expressely commanded to poure the anointing oyl for the making whereof there is afterwards direction given Chap. 30. 23. c. upon the head of Aaron but in the two following verses where there is order given for the consecration of his sonnes there is no mention made of anointing them whence many Expositours conclude that onely the high priest Aaron was anointed with this oyl and not his sonnes yet because it is said Exod. 30. 30. Thou shalt anoint Aaron and his sons and Chap. 40. 14 15. Thou shalt bring his sons and clothâ— them with coats and thou shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office it is more then probable that at their first consecration both Aaron and his sonnes vvere anointed Indeed in succeeding times it is evident that onely the high priests vvere anointed and therefore Levit. 21. 10. he is distinguished from the inferiour priests hereby He that is the high priest among his brethren upon whose head the anointing oyl was poured But at this present consecration of the priests doubtlesse both Aaron and his sonnes vvere anointed And though vve cannot say that they vvere anointed by the pouring out of the oyl upon their heads as Aaron vvas yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oyl upon them and their garments vvhereof mention is made Levit. 8. 30. And Moses took the anointing oyl and the bloâ—d which was upon the Altar and sprinkled it upon Aarons and upon his sonnes garments with him c. Vers 10. And thou shalt cause a bullock to be brought c. Which vvas to be a sinne-offering for the priest vers 14. But the flesh of the bullock and his skin and his dung thou shalt burn with fire without the camp it is a sinne-offering And Aaron and his sonnes shall put their hands upon the head of the bullock In vvhich rite by the hand of faith they disburthened themselves of their sinnes and laid them upon the head of the sacrifice that is upon Christ Isa 53. 6. God hath laid upon him the iniquity of us all Vers 11. And thou shalt kill the bullock before the Lord c. Thus till Aaron and his sonnes were fully consecrated for the service of the priesthood Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices whence is that of the Psalmist Psal 99. 6. Moses and Aaron among his priests Vers 12. And thou shalt take of the bloud and put it upon the horns of the altar c. That is the brasen altar of the burnt-offerings which stood in the court yard This first sinne-offering differed from others that were offered for the sinnes of the priests In others the bloud was carried into the tabernacle and put upon the horns of the golden altar of incense Levit. 4. 7. And the priest shall put some of the bloud upon the horns of the altar of sweet incense c. here it was not so First because this was also to sanctifie the altar it self that it might be fit afterwards to sanctifie the sacrifices of the people whereby also was implyed the worthlesnesse of these things in themselves if they be not looked upon with reference to Christ Secondly because Aaron and his sonnes being not yet full priests it was done as was usuall at the sinne-offerings of the common ruler and private person See Levit. 4. 25 30. As for the doing of this with the finger this was used in all sinne-offerings Levit. 4. and onely in them teaching us the efficacy of Christs bloud for the purging away of sinne when it is so particularly presented unto God and applyed by his Spirit Heb. 9. 12 13 14. Neither by the bloud of goats and calves but by his own bloud he entred once into the holy place having obtained eternall redemption for us For 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 our conscience from dead works to serve the living God And indeed the finger of God Luk 11. 20. is expounded to be the Spirit of God Matth. 12. 28. And poure all the bloud beside the bottome of the altar It is likely that it was poured out at the bottome of the altar on the inside and so it might be much consumed with the continuall heat of the fire and this signified the full price that should be paid for our redemption Vers 13. And thou shalt take of the fat that covereth the inwards c. By the â—at may be meant the grossenesse of our nature in all the faculties and powers of the soul the understanding in the heart the angry motion in the liver the concupiscence in the kidneyes or reins which being all corrupted are therefore to be purged by the fire of the Spirit and so to be offered unto God But the plainer reason of this ceremony I conceive to be that the people might be taught highly to esteem the worship of God by this direction of giving him the best of the sacrifices Vers 14. But the flesh of the bullock and his skinne and his dung thou shalt burn without the camp c. Thus it was done whereever bullocks were offered for a sinne-offering Levit. 4. and when the bloud was carried into the tabernacle Levit 6. 30. No sinne-offering whereof any of the bloud is brought into the tabernacle of the congregation to reconcile withall in the holy place shall be eaten it shall be burnt in the fire It was to imply how detestable the sinne was which was as it
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his â—edeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â— 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
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
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
were not given in any interim of time before this Vers 2. Speak unto Aaron thy brother that he come not at all times into the holy place c. That is not whensoever he pleaseth but onely once a year as I have appointed Exod. 30. 10. namely to minister at other times both he and his sonnes might and did enter at the taking down of the tabernacle but not to minister And this was thus appointed first to teach them to have a most reverend respect of Gods presence and secondly that hereby more evidently might be represented that one particular sacrifice of the sonne of God once offered as the Apostle hath noted Heb. 9. 7 8. But into the second went the high priest alone once every year not without bloud c. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing and again vers â—1 12. Christ being come an high priest of good things to come by a greater and more perfect tabernacle c. by his own bloud he entred in once into the holy place having obtained eternall redemption for us For I will appear in the cloud upon the mercy-seat This is added as a reason why the high priest might not enter into the most holy place whenever he pleased but onely once a year which was on the tenth day of the seventh moneth and that in the manner as is here appointed to wit because the Lord would there appear in the cloud upon the mercie-seat The conceit of the Papists That God appeared there in an humane shape upon the mercie-seat hath no ground for it in the text Nor do we any where reade that God did ever so appear in the tabernacle either to the high priest or to Moses himself All that is heâ—e said is that God would by a cloud upon the mercie-seat testifie his presence which whether it were the cloud raised by the smoke of the incense which the high priest was now to bring with him or any other cloud alwayes abiding upon the mercy-seat we need not inquire Sufficient it is that we know hereby that God did testifie his presence and doubtlesse in some glorious manner upon the mercy-seat and therefore the high priest might not when he would go in thither but onely once a year and then with the smoke of incense ascending from his censer that might darken the glory of that forementioned sight of Gods presence for the safety of the high priest Vers 3. With a young bullock for a sinne-offering c. Namely for himself vers 6. But withall we may observe that besides the fire-sacrifices here expressed he offered also on this day two lambes for the dayly burnt-offering Numb 28. 3. and one bullock one ramme and seven lambes for a burnt-offering and one he-goat for a sinne-offering besides the goat mentioned vers 5. as is particularly expressed Numb 29. 7 8 11. Here these onely are expressed which concerned the solemnity of his going into the most holy place the other were sacrifices appointed for the day and offered in the remainder of the day when the solemnities which â—ad respect to his entring into the most holy place were wholly finished Vers 4. He shall put on the holy linen coat c. Some Expositours conceive that these holy linen garments here spoken of were those mentioned Exod. 28. 39. which the high priest wore under his other rich attire and that together with these here mentioned all his other garments are to be understood also But because it is expresly said vers 23. that when Aaron returned out of the most holy place into the tabernacle of the congregation he should put off the linen garments which he put on when he went into the holy place and should leave them there therefore I rather conceive with others that these were other plain linen garments like those that were made for the inferiour priests Exod. 39. 27 28. And that the high priest did wear these onely when he went into the most holy place as being reserved for this peculiar service and did therefore put them off again when he came out from thence as it is said verse 23. Yet was not this thus ordered because this day of expiation when the priest went into the holy of holies was a fasting day verse 29 30. and therefore it was not fit that he should wear now his glorious garments for after he was come back out of the most holy place and had put off these linen garments verse 23. he put on his other glorious attire and wore them in the remaining service of the day But other reasons are given for this by Expositours more probably as 1. that it was to teach the people thereby that his rich attire was onely for their sakes that in them they might behold him as representing the person of the Messiah richly adorned with all righteousnesse and grace and not that God was delighted with such rich garments and so he left them off when he went into the place of Gods speciall presence and 2. that in this plain attire he might be a figure of the base estate of Christ upon earth and how he should without worldly glory perform the work of our redemption Vers 6. And Aaron shall offer his bullock of the sinne-offering In what time and manner this was done see vers 11. Vers 8. And Aaron shall cast lots on the two goats Which signified that God would accept no sacrifice but what was of his own chusing and that in the work of our redemption by Christ nothing should be done but what Gods hand and his counsell had determined Act. 4. 28. Vers 12. And he shall take a censer-full of burning coals of fire c. Here we see what the high priest was to carry along with him when he went within the vail to wit 1. a censer-full of burning coals of fire from off the altar before the Lord that is from the altar of incense and 2. his hands full that is two handfull of sweet incense beaten small to burn upon the coals as soon as ever he entred within the vail and 3. the bloud of the sinne-offerings for though that be not mentioned here yet that he carried the bloud along with him is evident verse 14 15. both of the bullock his own sinne-offering and the goat the peoples sinne-offering Vers 13. And he shall put the incense upon the fire c. As the way was prepared into the most holy place by the cloud before the bloud was sprinkled so Christ before he entred with his own bloud into the most holy place of heaven prepared his way by prayer John 17. And this also signified that the incense of Christs prayers and mediation should ascend into heaven before God for his Church Heb. 9. 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now
themselves upon their office and have the chief hand in those holy imployments the Levites are onely appointed to be subservient and helpfull unto them Vers 15. Number the children of Levi after the house of their fathers by their families See the note upon chap. 1. 48. Every male from a moneth old and upward shalt thou number them Male-children were not reputed wholly purified from their uncleannesse till they were a moneth old Levit. 12. 4. and then were the first-born brought and presented before the Lord Luke 2. 22. and then were they redeemed chap. 8. 16. Now therefore from that age were the Levites numbred who were given unto God in stead of the first-born And besides there would not have been any thing near so many of the Levites as there were of the first-born if the Levites had not been numbred from a moneth old Vers 23. The families of the Gershonites shall pitch behind the tabernacle West-ward Thus the rereward the second place of honour to that in the forefront where Moses and Aaron with the priests encamped is given to the Gershonites as descended of Levies eldest sonne but the most holy things were not committed to their charge the reason whereof see ver 31. Vers 25. And the charge of the sonnes of Gershon in the tabernacle c. Thus the Gershonites had under their charge 1. the tabernacle not the boards of the tabernacle for they were under Meraries charge ver 36. but the tabernacle mentioned Exod. 26. 1. made of tenne curtains of fine twined linen and blue and purple and scarlet c. 2. the tenth which was that made of eleven curtains of goats hair Exod. 26. 11. 3. the covering that is the coverings both that of rammes skinnes and that of badgers skinnes for both were the Gershonites charge Numb 4. 25. and 4. the hangings for the doore of the tabernacle Vers 28. In the number of all the males from a moneth old and upward were â—ight thousand and six hundred There were therefore of these Kohathites eleven thousand more then were of the Gershonites ver 22. Vers 31. And their charge shall be the ark and the table c. Thus God of his free grace honoured the house from which Moses was descended to wit that of the Kohathites with the charge of all the most holy things the rather also because the priests who were to make use of these holy things in the service of God were of the same house But withall to clear Moses from an ambitious and partiall preferring those of his own stock the Lord gave no dignity to his sonnes above their brethren but they were ranged amongst the ordinary Levites as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge it was the vail which hung between the holy and the most holy place wherein the Ark was wrapped up when the Kohathites carried it chap. 4. 5. Vers 32. And Eleazar the sonne of Aaron the priest shall be chief over the chief of the Levites c. Hence he is called that hath this charge the second priest 2. Kings 25. 18. Thus Eleazar being high priest in Aarons room Phinehas Eleazars sonne was governour over the Levites 1. Chron. 9. 20. Vers 36. And under the custodie and charge of the sonnes of Merari shall be the boards of the tabernacle c. And because these things were heavy there were twice as many waggons and oxen allowed to them as to the Gershonites ' Numb 7. 8. Vers 38. Keeping the charge of the Sanctuary for the charge of the children of Israel See the foregoing note upon ver 8. Vers 39. All the males from a moneth old and upward were twenty and two thousand To wit the first-born of the Levites being deducted If we summe up together the particular numbers before mentioned to wit seven thousand and five hundred of the Gershonites ver 22. eight thousand and six hundred of the Kohathites ver 28. and six thousand and two hundred of the Merarites ver 34. we shall find that all the males from a moneth old and upward were not twenty and two thousand as is here said but twenty and two thousand and three hundred and therefore it seems the three hundred here left out in the generall sum were the first-born amongst the Levites who being the Lords in that regard as they were the first-born were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the first-born of the other tribes and the main reason why the number of the Levites was now taken was to shew how they were taken in exchange for the Israelites first-born Indeed it may seem strange that there should be but three hundred first-born males amongst so many thousand Levites But for that we must know that in all probabilitie onely those were reckoned for first-born that were first-born males since their coming out of Egypt when God did first challenge the first-born to be his in remembrance of his slaying all the first-born amongst the Egyptians And whereas it may also seem strange that there should be of the whole tribe of Levi numbred from a moneth old and upward but two and twenty thousand and threâ— hundred whereas the least of the other tribes being numbred but from twenty years old and upward had two and thirty thousand and two hundred to wit the tribe of Manasseh chap. 2. 21. we must consider that this was doubtlesse by the speciall providence of God that he might have the whole tribe of Levi in stead of the first-born for if the tribe of Levi had been as numerous as the other tribes there would have been farre more of them then the first-born were and so they could not have been taken in stead of the first-born But what became may some say of the Levites male-children that were under a moneth and so not now numbred amongst those that were to be taken for the first-born I answer doubtlesse the whole tribe was consecrated to the Lord and therefore we may probably conceive that either by the speciall providence of God there was none at present under that age or else those few that were under that age were taken in exchange for so many of the first-born of the Israelites that were afterwards born who should otherwise have paid for their redemption Vers 41. And thou shalt take the Levites for me I am the Lord in stead of all the first-born among the children of Israel That is in stead of the first-born males that were now at present amongst them for all the first-born that came after this both of man and beast were to be redeemed or given to the priest chap. 18 15 Every thing that openeth the matrice in all â—lesh which they bring unto the 〈◊〉 â—â—â—ther it be of men or beasts shall be thine c. And cattel of the Levites in stead of all the firstlings c. As the Levites are
Sanctuary the Lord doth again give direction about the lamps When thou lightest the lamps the seven lamps shall give light over against the candlestick In the originall it is over against the face of the candlestick the common exposition of this is that the seven lamps should give light round about whereever the candlestick was to be seen But this cannot be the meaning for here is some particular direction given for ordering the lamps now however they were ordered or lighted they would have given light round about The meaning of these words I thus conceive That place is said to be over against the candlestick where the candlestick stood in full view Now it was not to be seen on the Southside for on that side close to the walls or boards of the Sanctuary it was placed Exod. 26. 35. And thou shalt set the table without the vail and the candlestick over against the table on the side of the tabernacle toward the South and thou shalt put the table on the North-side nor did it stand full in the eye either Eastward or Westward for so the seven lamps stood all in a row one behind another but to one that stood on the North-side the seven lamps were in full view that way therefore Aaron was to light the lamps that is he was to place the loose bowls on the top of the branches wherein the lamps were in such manner that the wick or flame of the lamp might issue out on the Northside toward that side of the tabernacle which was over against the face of the candlestick and that no doubt because the table of shew-bread stood on that side Vers 6. Take the Levites from among the children of Israel and cleanse them The priests being fully entred upon their service now the Levites are consecrated to their imployments as assistants to them but lest they should think themselves equally admitted to the work of the priesthood they are neither consecrated at the same time with the priests nor with the same ceremonies Vers 7. Sprinkle water of purifying upon them and let them shave all their flesh c. This water of purifying wherewith the Levites were now to be sprinkled at their consecration was doubtlesse that made with the ashes of a red heifer and therefore it is evident that directions for maâ—ing this water were given before this time though they are not set down by Moses till 〈◊〉 19. chapter of this book As for the shaving of their flesh that was done to the end they might be the more perfectly cleansed from all pollution whatsoever and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery Vers 8. And another young bullock shalt thou take for a sinne-offering This second bullock the second here named was first offered vers 12. And no bullock was offered for sinne save for the sinne of the high priest or of the congregation Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should Vers 10. And the children of Israel shall put their hand upon the Levites That is some of the chief as the first-born in stead of the reâ—â— by this signe transferring the charge and service of the Church from themselves â—â—on them whom they did now freely offer to the Lord to be wholly set aparâ— for that service Vers 12. And thou shalt offer the one for a sinne-offering and the other for a burnt-offering c. That is thou shalt cause them to be offered to wit by Aaron and his sonnes See also the notes upon the sacrifices that were offered at the consecrating of the priests Exod. 29. 10 c. Vers 15. And after that the Levites shall go in c. That is into the court of the priests for within the tabernacle it self the Levites might not enter nor was there any service there for them to do Vers 19. And to make an atonement for the children of Israel c. The Levites are said â—here to make an atonement for the children of Israel not because they offered sacrifices for the people for that the priests onely did but either because they were subservient to the priests when they were offering those sacrifices whereby atonement was made for the sinnes of the people or else because by their other service in the tent which for or in stead of the people they performed according to the will of God he was pleased with the pâ—ople and sent no plague upon them as otherwise there would have been if they themselves had intermeddled with those holy services Vers 24. From twenty five years old and upwards c. See the notes on Numb 4. 3. Vers 25. From the age of fifty years they shall cease waiting c. That is in the hard labours of bearing the Sanctuary See again Numb 4. 3. CHAP. IX Vers 1. ANd the Lord spake unto Moses in the wildernesse of Sinai c. Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second moneth he first begins with the relaâ—ion of Gods command for the keeping of it by the whole congregation at the appointed season which was omitted before that so he might shew upon what occasion the Passeover was kept by these particular persons in this second moneth Vers 2. Let the children of Israel also keep the Passeover at his appointed season This commandment concerning the Passeover is again enjoyned the second year because by the first institution they seem bound onely to keep it in the land of Canaan Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised that ye shall keep this servicâ— And indeed after this we find not that they kept any till they came into the land Josh 5. and that because they knew not how long they should stay in a place and when they should remove So that it seems they would not have kept this without speciall warrant Vers 3. According to all the rites of it and according to all the ceremonies thereof shall ye keep it Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt as the sprinkling of their posts with bloud the â—ating of it standing c. whereof see Exod 12. Vers 6. And there were certain men who were defiled by the dead body of a man that they could not keep the Passeover that day c. If they meddled with holy things being legally unclean by that law given since the first Passeover Levit. 22. 3. they were to be cut off if they did not keep the Passeover they were also to be cut off Exod. 12. 15. hence the straits they were in Vers 7. Wherefore are we kept-back that we may not offer an offering of
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
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
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
it was also that this monument was set up in mount Ebal vers 4. the mount whence the curse was denounced vers 13. against them that continued not â—n all things written in the law to signifie that those that sought salvation in the law must needs be left under the curse and secondly together with this monument there was an altar built and set up vers 5. whereon they offered sacrifices vers 6 7. to teach them that the righteousnesse and salvation which could not be attained by the works of the law was to be sought in Christ of whom this altar was a type and who is indeed the end of the law for righteousnesse to every one that believeth Rom. 10. 4. Vers 5. And there shalt thou â—uild an altar unto the Lord thy God an altar of stones See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them See the notes on Exod. 20. 24 25. Vers 9. This day art thou become the people of the Lord thy God To wit because they had at this time in a solemn manner renewed their covenant with God Vers â—12 These shall stand upon mount Gerizzim to blesse the people c. Moses here enjoyns the people that when they had set up the monument of stones on mount Ebal whereon the law was written and the â—ltar mentioned vers 5. and had offered sacrifices thereon as God had commanded them they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep and upon those that should break Gods laws and the manner enjoyned for the doing hereof was this Six of the tribes were to stand upon mount Gerizzim to wit Simeon and Levi and Judah and Issachar and Joseph and Benjamin where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh the sonnes of Joseph who are here joyned together as one because Levi is here reckoned as one of the twelve and these were all the posteritie of Leah and Rachel and then the six other tribes were to â—tand upon mount Ebal to wit Gad and Asher Dan and Naphtali who were the sonnes of the handmaids and with them the Tribes of Reuben who for his sinne lost his birthright and Zebulun the youngest of Leahs sonnes and so the tribes being thus divided the priests came with the ark Josh 8. 32. into the little valley that was betwixt these two mountains and there first they pronounced the blessings happely turning their faces towards mount Gâ—rizzim and then all the tribes that stood on mount Gerizzim answered Amen and then turning again to mount Ebal they pronounced the twelve curses that are afterwards set down in the latter end of this chapter and then all the tribes that stood on mount Ebal answered Amen Indeed in Josh 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal but that they stood half of them over against mount Gerizzim and half of them over against mount Ebal But hereby one and the same thing is meant onely it is so expressed in Joshua either to intimate that thâ— tribes stood the one companie right opposite against the other or else rather because the people at least their rulers and officers stood on the first ascending of the hills and so indeed rather over against them then upon them Besides though there is no mention made here of the priests pronouncing the blessings but onely the curses yet in Joshua 8. 33. it is expressely said that Joshua read that is the priests by Joshuas appointment the blessings and the curses and therefore doubtlesse the blessings were read by the priests as well as the curses onely Moses passeth over the blessings either because they might be easily enough gathered from the contrary curses which are expressed or else as some conceive by this his silence in not mentioning the blessings to lead his prudent reader to look for the blessings by another which is Christ Acts 3. 26. God having raised up his sonne Jesus sent him to blesse you in turning every one of you away from his iniquities for silence in the holy storie often implieth great mysteries as the Apostle sheweth from Moses silence concerning Melchisedecs parents Heb. 7. 3 c. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing we may probably conceive it was first to teach them hereby that the law of God was just the sinner himself being judge and that he who breaks them must needs be self-condemned even by the light of a naturall conscience and secondly the better to restrain them from breaking these laws where there was no danger of being punished by the Magistrate by putting them in mind that these sinnes would however expose them to Gods curse And indeed the rather may we think that this God intended in this solemn service because most of the sinnes here particularly accursed are secret sinnes as secret idolatrie vers 15. the secret removing of the land-mark vers 17. incest and bestialitie and such other sinnes as men are usuall to conceal Some adde besides that mount Gerizzim being on the right hand of the priests and mount Ebal on the left hereby that day was shadowed forth when a blessing shall be pronounced on them at the right hand and a curse upon them at the left But whether there was any ground for this mysterie I question much What is fit to be further observed concerning this passage we may see in the foregoing note upon chap. 11. 29. Vers 14. And the Levites shall speak and say unto all the men of Israel with a loud voice c. That is the priests the Levites for so it is expressed Josh 8. 33. and indeed the Levites in generall stood upon mount Gerizzim amongst their brethren of the other tribes vers 12. Vers 15. Cursed be the man that maketh any graven or molten image c. Under this all sinnes against the first table are likewise accursed and so under the following particulars all sinnes against the second table And all the people shall answer and say Amen So subscribing to the justice of Gods law and as it were wishing that the curse might befall them if they should in any of these things transgresse Gods commandments Vers 18. Cursed be he that maketh the blind to wander out of the way And so also much more they that mislead simple men and women into any dangerous and damnable errour pernicious to their souls CHAP. XXVIII Vers 1. THe Lord thy God will set thee on high above all nations of the earth That is thou shalt excell all other nations both in râ—gard of temporall blessings and especially in regard of spirituall and heavenly advancements Vers 2. All these bleâ—sings shall come on thee and overtake thee c. They shall come
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.