the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
remain all night on the tree but thou shalt in any wise bury him that day c. To wiâ— whether he were hanged alive or dead as those Kings were Josh 10. 26. And afterward Joshua smote them and slew them and hanged them on five trees and they were â—anging upon the trees untill the evening And this they were enjoyned to do first lest they should by being inured to look daily on the dead carcases of men become mercilesâ—e and cruel and make light of killing men and secondly that the land might not be defiled by that monument of Gods curse remaining upon it visibly And thus were the people taught to look upon death as the wages of sinne the curse of the Law For he that is hanged is accursed of God Since the death of any malefactour might be a monument of Gods curse for sinne it may be questioned why this brand is peculiarly set upon this kind of punishment that he that is hanged is accursed of God To which I answer that the reason of this was becaâ—sâ— this was esteemed the most shamefull the most dishonourable and infamous of all kinds of death and was usually therefore the punishment of those that had by some notorious wickednesse provoked God to poure out his wrath upon the whole land and so were hanged up to appease his wrath as we may see in the hanging of those Prinâ—es that were guilty of committing whoredome with the daughters of Moab Numb 25. 4. and iâ— the hanging of those sonnes of Saul in the dayes of David when there was a famine in the land because of Sauls perfidious oppressing of the Gibeonites 2. Sam. 21. 6. Nor was it without cause that this kind of death was both by the Israelites and other nations esteemed the most shamefull and accursed because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches that they did defile the earth with treading on it and would pollute the earth if they should die upon it and thereâ—ore weâ—e so trussed up in the aire as not fit to be amongst men and that others might look upon them as men made spectacles of Gods indignation and curâ—e because of the wickednesse they had committed which was not done in other kinds of death and hence it was that the Lord God would have his son the Lord Christ to suffer this kind of death that even hence it might be the more evident that in his death he bare the curse due to our sinnes according to that of the Apostle Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree CHAP. XXII Vers 1. THou shalt not see thy brothers ox or his â—heep go astray and hide thy self from them c. That is thou shalt not upon any pretence withhold thine help yea though he be thine enemy for that is also expressed Exod. 23. 4. If thou meet thine enemies ox or his asse going astray thou shalt surely bring it back to him again and hereby we are taught that much more we must perform this office of love to our brethren even to seek the conversion of them that are out of the way James 5. 19 20. Brethren if any of you do erre from the truth and one convert him Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death and hide a multitude of sinnes Vers 2. And if thy brother be not nigh unto thee or if thou know him not c. Here two cases are resolved that might be questioned to wit what they were to do in case the owners of such cattel as they found going astray did either dwell farre off from them or were altogether unknown to them and the answer is that in such cases they were to drive the cattel home to their own houses till the owners did fetch them away and so in case they knew the owners it must needs also be implyed that they were to send them word of the cattel they had taken up though they dwelt farre off but if they knew not the owners then indeed they were to keep them till the owners themselves did seek out for them Vers 5. The woman shall not wear that which pertaineth unto a man c. Under this all manlinesse is forbidden in women and all effeminatenesse in men either in their attire or in the ordering of their hair of which the Apostle speaks 1. Cor. 11. 4 14. or any thing of like nature as that 1. Cor. 14. 34. Let your women keep silence in the churches for it is not permitted unto them to speak Vers 7. But thou shalt in any wise let the damme go and take the young to thee c. The end of this law was first to teach them alwayes in the least things to have respect to the publick good and to preferre that before their own private satisfaction as here they were forbidden to destroy the damme when it was breeding time because she might ere long have other young ones and so might still continue the store of birds for the good of others and secondly to shew them how well God was pleased that his people should be mercifull and pitifull and how â—e abâ—orred all cruelty and hardheartednesse in that he would not allow them to kill the damme when they took away her egges or her young ones because this might seem a kind oâ— cruelty and unmercifulnesse towards the poore creature that did suâ—fer enough already in the losse of her young ones that were so precious to her Vers 8. When thou buildest a new house then thou shalt make a battlement for thy roof The houses of the Israelites were alwayes built flat on the tops and so they used to be much on the tops of their houses both to recreate themselves there and for many other occasions Whence is that of our Saviour Matth. 10. 27. What ye hear in the ear that preach ye on the house tops Here therefore they are enjoyned alwayes to make battlements round about their house tops to prevent the casuall falling of any body from thence and consequently also under this one particular they were enjoyned to prevent what in them lay all occasions of bloudshed or of any other evil that through their default might redound unto their brethren Vers 9. Thou shalt not sow thy vineyard with divers seeds c. The main and principall end of this and the two following laws against plowing with an ox and an asse and against wearing garments of linsey-wolsey was I conceive one and the same to wit to teach them what exact pâ—rity and sincerity God required in them that were his peculiar people and how hatefull to God all mixtures were in spirituall things There was not in it self any evil at all in wearing a garment made of linen and wollen together nor was
flesh Vers 6. And sprinkle of the bloud seaven times before the Lord c. A mysticall number signifying the full satisfaction that was given to God and the full and perfect cleansing of sinne by the sprinkling of the bloud of Jesus Heb. 9. 13 14. For if the bloâ—d of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctisieth to the purifying of the flesh How much more shall the bloud of Christ c. purge your conscience from dead works to serve the living God and that our sinnes need much purgation Psalm 51. 2. Wash me throughly from mine iniquities and cleanse me from my sinne Vers 11. And the skin of the bullock and all his flesh c. In other sinne-offerings after the fat was offered upon the altar the remainer of the sacrifice was eaten by the priests chap. 6. 26. The priest that offers it for sinne shall eat it in the holy place shall it be eaten but in the sinne-offering for the priest here another order is given and so likewise in the sinne-offering for the whole congregation vers 21. because there the priesâ—s were included with the rest to wit that it should be wholly carried forth without the camp and burnt there whence is that law chap. 6. 30. that no sin-offering should be eaten whereof any of the bloud was brought into the tabernacle of the congregation to reconcile withall in the holy place which was onely done in the sinne-offering for the priest and for the congregation but that they should be burnt with fire The literall reason of this doubtlesse was because the offerer himself might not eat of the sinne-offering and in these sinne-offerings the priest himself was the offerer either solely by himself as here or jointly with the rest of the people as in the sinne-offering for the whole congregation but withall assuredly there was a mystery in it for first hereby they weâ—e taught how detestable a thing sinne is especially the sinnes of sacred persons and common sinnes of a whole Church and people which here were laid as it were upon the bullock that was carried forth out of the camp 2. It signified that Christ the true sinne-offering should be carried out of Jerusalem to suffer as the Apostle himself saith to shew the meaning of this ceremony Heb. 13. 11 12. The bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sin are burnt without the camp Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate 3. To teach us that by Christs sufferings our sinnes are perfectly forgiven cast as it were out of doores and removed farre away from us As for the person that was to carry forth this bullock for a sinne-osfering without the camp and to burn him there though the words in the 12. vers may seem to have reference to the priest that offered the sinne-offering The whole bullock shall he carry forth without the camp c. yet the meaning onely is that he should see it were done not that he should do it himself and so become unclean thereby as may appear by what is said in another place that is parallel vvith this chap. 16. 27 28. Vers 13. And if the whole congregation of Israel sinne through ignorance c. That is if the vvhole congregation shall of mere ignorance or infirmity vvhich is a kind of ignorance or errour because such as sinne thus are for the time as men blinded carried avvay vvith the strength of their corruptions shall do any thing that is evil and either not take any notice of it or not lay to heart the evil they have done after they come to knovv it or to be touched in conscience for it they shall offer a sinne-offering for their atonement vvhere by the vvay it is vvorth the noting that the vvhole assembly of particular Churches may erre Vers 14. When the sin which they have sinned against it is known then the congregation shall offer a young bullock c. In Numb 15. 24. the Israelites are injoyned to bring a kid of the goats for a sinne-offering for the sinne of the vvhole congregation but that vvas onely for the sinne of omitting any of those ceremoniall duties there injoyned them but this is more generall for all sin vvhatsoever vvhich you may see more fully explained in the note upon that place Vers 20. And he shall do with the bullock as he did with the bullock for a sinne-offering c. That is the bullock for the priests sinne-offering vvhereof before the first bullock as it is called vers 21. Vers 22. When a ruler hath sinned c. and is guilty or if his sinne wherein he hath sinned come to his knowledge c. That is vvhen any civil magistrate hath sinned vvhether he be presently struck vvith an acknovvledgement of his guilt or vvhether his sinne be aftervvards by any means discovered to him so soon as he comes to the knovvledge of it he shall bring his sinne-offering Vers 24. And he shall lay his hand upon the head of the goat and kill it in the place c. That is on the Northside of the altar See Levit. 1. 11. Vers 25. And the priests shall take of the bloud of the sinne-offering with his finger and put it upon the horns of the altar c. The bloud of this sinne-offering for the ruler as likewise that for the common people why was it not as in the former carried into the tabernacle sprinkled before the vail and upon the altar of incense surely because the sinne of the priest and congregation was more hainous then that of the ruler therefore was there a more solemn manner of atonement appointed for their sin then for the rulers or the private persons Vers 26. And he shall burn all his fat upon the altar c. The remainer was eaten by the priests See Levit. 6. 26. whereas the remainer of the sin-offerings for the priest and congregation were burnt without the camp for the reason above shown in the note upon vers 11. Vers 27. And if any one of the common people sinne through ignorance c. That is either Israelite or stranger that is joyned unto them See Numb 15. 15. Vers 30. And the priest shall take of the bloud thereof with his finger and put it upon the horns of the altar c. See the note vers 25. Vers 32. And if he bring a lambe for a sinne-offering c. This sacrifice is spoken of apart from the former of the goat because of the difference in the fat that was burned which was not wholly the same in a lambe as it was in a goat See the note upon chap. 3. 9. CHAP. V. Vers 1. ANd if a soul sinne and hear the voice of swearing and is a witnesse whether he hath seen or known of it c. In this chapter some instances are given of sinnes committed by private persons
c. Here direction is given for the carriage of all the holy things of the Sanctuary before mentioned to wit that being so covered so soon as the camp bâ—gan to remove the Levites that were the posterity of Kohath should come and take them up and carry them in their place onely with this caution added but they shall not touch any holy thing lest they die And thus the charge of the Kohathiteâ— aâ— it was more honourable then that of the other Levites because they had the chaâ—ge of the most holy things so it was more burthensome because they bâ—re it not in carts as the other Levites did theirs but on their shoulders and withall more perillouâ— which must needs much take away the envy of this honour The aâ—k indâ—â—d was oftâ—n carâ—yed by the priests themselves as it is evident Deut. â—1 9. Moâ—â—s wroâ—e this Law and delivered it to the priests the sonnes of Lev which bare the Ark of the covenant of the Lord for though this service was imposed upon the Levites as subservient to the priests yet the prieâ—â—s were noâ— excluded who did therefore upon speciall occasions carry it themselves as when they passed over Jordan Josh 3. 6. when they compassed the walls of Jericho Josh 6. 6. But ordinarily this service was performed by the Levites especiâ—lly till the number of the priests was increased they carried it as they did all other the holy thingâ— of the Sanctuary The braâ—en laver I know is not here mentioned amongst the holy things which they were to carry but the reason of this may be because onely those things are named which were covered by the priests but this laver could receive no huâ—t by the wer and therefore was not covered Vers 16. And to the office of Eleazar the sonne of Aaron the priest pertainâ—th the oyl for the light Two things are here affirmed concerning the charge or office of Eleazar the eldest sonne of Aaron to wit in this service of removing the â—abernacle namely 1. that to him pertained the oyl for the light and the swâ—et â—nâ—â—nse and the daily meat-offering and the anointing oyl that is that he himself was to carry these things for if his charge had been onely to oversee the carrying oâ— these things by the Kohathites why should these things be particularly mentioned since the overseeing of them in all their carriages belonged to him and then 2. that to him appertained the oversight of all the tabernacle c that is he was to oversee the Kohathitâ—s concerning the carrying of these things and to appoint every one to their severall burthens And thus as the Kohathites had the honour of carrying the most holy things so Eleazar the eldest sonne of Aaron was appointed to have the overâ—â—ght of them as Ithamar his younger brother had the overâ—ight of the Gershonites ver 28. and the Merarites ver 33. Vers 25. And they shall bear the curtains of the tabernacle c. To wit the foure severall coverings wherewith the tabernacle was covered that is 1. the ten curious curtains mentioned here in the second place though they were the first coverings and were called as here the tabernacle of the congregation Exod. 26. 1 and 2. the eleven curtâ—ins of goats hair which were laid over that named here in the first place and called the curâ—ains of the tabernacle 3. the covering which was of rammes skinnâ—s died red and then 4. the covering of badgers skinnes which lay uppermost of all Vers 32. And by name ye shall reckon the insâ—ruments of the charge of their burthen Whereas the sockets pillars piâ—â—â—s cords and other instrumentâ— coâ—â—itted to their charge were many and â—ight some of them at least seem of leâ—â—â— importanâ—e therefore the Lord â—ppointed that of these there should be a note kept and so â—ccordingly thâ—y should be delivered by name lest any should be to seek whâ—n the tabernacle was to be â—et up again Herâ—by also was signiâ—ied how carefull God is of the least member of his church and so also of all his orâ—inanceâ— John 10. 3. Vers 44. Even those that were numbred of them after thâ—ir â—amiliâ—s were three thousand and two hundred Usually in all families the younger and aged â—ort if reckoned togethâ—r are more then the middle aged and so it was in the other families of the Levites of the Gâ—râ—honites there was little more then a third part fit to serve in the tabernaclâ— â—nd of the Kohathites there was not a third parâ— and yet the Merarites are more then half able men for Gods service a most remarkable proof of the wisdome and providence of God Because the greatest burthen was imposâ—d upon the Merarites therefore God giveth them more able men then any of the other families and yet the generall number of these were lesse then any of the other two Vers 48. Even those that were numbred of them â—ere eight thousand and five hundred and fourscore Note how few there were of the Levites in comparison of the other tribes Oâ— Judah there were seventy and foure thousand and â—ix hundred able men for the outward waâ—fare in the host of Israel Numb 1. 27. but of the Levites there were but eight thousand five hundred and fourscore men fit for their service CHAP. V. Vers 2. COmmand the children of Israel that they put out of the camp every leper c. To wit the lepers and those that had running issues till they were cured and cleansed and those that were unclean by the dead till after certain dayes they were purified according to the Law More concerning this â—eâ— in the note upon Levit. 13. 46. Vers 6. When a man or woman shall commit any sinne that men commit c. That is when they shall commit any sinne â—â—ereinto by reason of humane frailty men are subject to fall to wit in regard of any wrong done to their neighbour which is a â—inne highly displeasing to God they shall then confesse and make satisfaction as is here appointed Because the purloyning of the goods of our brethren and all other such acts of injustice are â—innes that do more especially â—indâ—r the well ordering of camps therefore doth the Lord in this place urge this 〈◊〉 Law against these kind of offences that the camp of Israel now set in ordâ—r might neither be defiled nor disordered thereby Vers 7. And he shall recompence his trespasse with the principaâ—l â—hereoâ— and adde unto it the fifth part thereof That is he shall by way of recâ—mpâ—ncing the wrong he hath done to his neighbour not onely restore fully the whole principall he hath defrauded him of but also give him more â—ver and above the fifth part of so much as he had detained from him which was â—njoyned both by way of satisfying the party wronged as concerning the want of his goods whilst they were detained and also by way of a penalty on the party offâ—nâ—ing Neither doth this contradict thosâ— Laws Exod. 22. where the thief that had â—tâ—llen
should be if upon the drinking the water her belly should swell and her thighes rot her miseries should no way be impuâ—ed to him but must lie upon his wife who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self and on the other side if the woman upon â—â—is tryall should be found innocent the husband must not be lyable to any censure â—or it because he onely used the liberty given him of God for the discovery of the trâ—th the blame if any must lie upon the wife who had given occasion of suspicion to her hâ—sband and so still â—aith the text the woman shall bear her iniquity And indeed iâ—is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie though they could not prove them guilty of adultery in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall and all the fault laid upon the wife what ever the event of the tryall was CHAP. VI. Vers 2. WHen either man or woman shall separate themselves c. Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow to wit what they should do who desired by vow to separate themselves from the ordinary course of men that they might the more freely and wholly dedicate themselves to God that is to a more strict and pure course of serving of God then other men used and were therefore called Nazarites that js men or women separate from others and bound to a peculiar profession or course of life These God here allows first that their example might allure others to strict holinesse these being the miroirs of their times and admired amongst the people Lam. 4. 7. Her Nazarites were purer then snow they were whiter then milk and secondly that they might be types and shadows of Christ who was indeed the true Nazarite even holy harmlesse undefiled and separate from sinners Heb. 7. 26. and was therefore by the providence of God though upon another ground namely his dwelling in Nazareth called a Nazaren or a Nazarite Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition Vers 3. He shall separate himself from wine and strong drink c. Because the Nazarites were to give themselves wholly to the service of God during the time of their separation therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation Levit. 10. 9 so were the Nazarites also yea the drinking or eating of any thing that came of the vine vineger or raisons c. thereby also to signifie their full and peâ—fect renouncing of all worldly pleasures or any thing tending thereto and how exactly carefull we ought to be not onely to avoid all evil but also to abstain from all appearance of evil 1. Thess 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation as is expressed vers 4. 5 6. There were indeed some Nazarites perpetuall during their whole life such as were Samuel 1. Sam. 1. 28. and Samson Judg. 13. 7. and these were Nazarites by commandment not vow But these Nazarites concerning whom these laws are given were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes some for a longer time some for a shorter as they pleased themselves Vers 5. All the dayes of the vow of his separation there shall no rasour come upon his head c. To wit that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord and therefore in the next words it follows Untill the dayes be fulfilled in the which he separateth himself unto the Lord he shall be holy for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse these outward ceremonies being but onely signes and remembrances of that and without that nothing but mere vanity That this law is to be understood onely of men and not of women Nazarites of whom mention was also made in the beginning of the chapter we may easily conceive because their hair was alwayes kept uncut and so could not be to them a memoriall of their consecration But for men Nazarites this was enjoyned as a memoriall of their consecration and that for these reasons as may be probably conceived First that it might be a signe of their cleannesse from pollutions for when the Nazarites casually defiled vers 9. or the Leper Levit. 14. 8. 9. were cleansed from theirimpurity their hair was shaven off and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled Secondly that it might be a signe of their speciall subjection to God as the womans long hair is a signe of her subjection to her husband 1. Cor. 11. 5 10. Thirdly that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of theâ—r bodies and how wholly they were intent upon the service of God and the adorning of their souls that they were mortified to all worldly delights and onely taken up with spirituall and heavenly things Vers 7. He shall not make himself unclean for his father c. Namely by touching mourning for or burying them wherein as much exactnesse was required of the Nazarite as was required of the high priest Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spiritâ—all purity and holinesse God required of them for this refraining from the dead in whom the image as it were of Gods curse for sinne was to be seen for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works that we may keep our selves unspotted of the world pure and undefiled before God Jam. 1. 27. Besides this taught them to moderate their affections and sorrow for their earthly friends that they might be holy to their father in heaven Because the consecration of his God is upon his head That is because the signe of his consecration is upon his head to wit his long hair Vers 9. Then shall he shave his head in the day of his cleansing on the seventh day shall he shave it The hair of the Nazarites was as it were a holy thing consecrate to God as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse whereby he had bound himself this being therefore defiled it was to be shaven off that new hair might come in the room whereby was signified how strict
the Lord c. The Passeover is so called as being commanded by the Lord and kept unto his honour See Exod. 12. 27. Vers 10. If any man of you or of your posterity shall be unclean by reason of a dead body c. Upon the occasion of these men that complained for being debarred from keeping the Passeover because at the usuall time when they should have kept it on the fourteenth day of the first moneth they were defiled by the dead body of a man the Lord here established this for a perpetuall law that in case any person should in time to come be defiled by a dead body at the ordinary time in the first moneth when the rest of the people kept the Passeover or should be then in a journey about necessary businesse so farre off that he could not come home against the fourteenth day of the first moneth but was forced to be absent a while longer that in this case such a person or persons should keep the Passeover on the fourteenth day of the second moneth And under these two particular cases here expressed I conceive that all other necessary hinderances whereby men were kept from celebrating the Passeover are comprehended as in case they were unclean by any other legall pollution besides that of being defiled by a dead body or were detained by sicknesse c. and that the rather because in Hezekiahs time there was a Passeover kept on the fourteenth day of the second moneth by warrant it seems of this law when yet they were other occasions then these here mentioned that disabled them for keeping it at the usuall time Vers 17. And when the cloud was taken up from the tabernacle then after that the children of Israel journeyed That is when the cloud was taken up from the tabernacle it removed before the camp and so whithersoever that led them they followed it for so it is expresly said Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light to go by day and night Vers 19. And when the cloud tarried long upon the tabernacle many dayes then the children of Israel kept the charge of the Lord. That is they kept the charge of serving the Lord whilst the tabernacle was erected and the cloud tarried still upon it or they kept the charge of the Lord to wit the charge he had given them of staying so long as the cloud rested upon the tabernacle and therefore the last clause is added by way of explaining the former and journeyed not CHAP. X. Vers 2. MAke thee two trumpets of silver c. Here at first were but two trumpets for Aarons two sonnes Eleazar Ithamar but the number of the priests increasing in Solomons time there were an hundred and twenty priests sounding with trumpets 2. Chron. 5. 12. And these trumpets were signes of the ministry of the word and the office of teaching discharged by men called and fitted thereto for as the use of these trumpets was first to assemble the congregation before the Lord in his Sanctuary secondly to give warning and direction for their marching toward the land of Canaan thirdly to incourage the people when they went forth to warre fourthly to be a signe of rejoycing at all their festivals and dayes of rejoycing so the work of Gods ministry is first to perswade the people to assemble themselves before God there to perform with fear and reverence the publick duties of his worship and service Joel 2. 15 16. Blow the trumpet in Zion sanctifie a fast call a solemn assembly Gather the people sanctifie the Congregation assemble the Elders gather the children and those that suck the breasts c. secondly to give them warning and direction for all the duties of Christianity which being performed in faith and obedience to God are as so many severall motions towards the heavenly Canaan thirdly to give them warning of danger approching and to stirre them up to fight the Lords battels against Satan Sinne Antichrist c. See Esa 58. 1. Cry aloud spare not lifâ— up thy voice like a trumpet and shew my people their transgression and the house of Jacob their sinnes and fourthly to encourage and comfort sinners with the promises of the â—ospel to quicken them with faith and readinesse of mind to perform the duties of Gods worship and with thankfull and glad hearts to praise God for all his mercies and especially for Christ See Esa 27. 13. And it shall come to passe in that day that thâ— great trumpet shall be blown and they shall come which were ready to perish in the land of Assyria and the outcasts in the land of Egypt and shall worship the Lord in the holy mount at Jerusalem Besides as the trumpets were not to give an uncertain sound but such as the people might distinctly perceive what they were to do so the ministers must both pray and preach so that the people may understand them 1. Cor. 14. 8 9. For if the trumpet give an uncertain sound who shall prepare himself to the battel So likewise you except you utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the air Secondly of silver these trumpeâ—â— must be made which was the purest mettal and fittest for sound to signifie also the purity and zeal required in Gods ministers The tongue of the just is as choise silver saith Solomon Prov. 10. 20. That thou mayest use them for the calling of the assembly and for the journeying of the Camps Thus they were taught to depend upon God for all their attempts both in peace and warre Vers 3. And when they shall blow with them all the assembly shall assemble themselves to thee c. That is when they shall blow with both of them as appears by the next verse And if they blow but with one trumpet then the princes which are heads of the thousands of Israel shall gather themselves unto thee Vers 6. They shall blow an alarm for their journeys That is not for these two quarters onely before mentioned but for the other also Vers 8. And the sonnes of Aaron the priest sâ—all blow with the trumpets The priests are appointed to be the trumpeters that so the people might entertain the sound thereof as coming from God and so assemble themselves as into Goâ—â— presence and go forth both in their journeys and battels as in obedience to Gods command and in faith believing and expecting his direction and assistance Vers 9. And if ye go to warre in your land against the enemy that oppresseth you then ye shall blow an alarm with the trumpets So it is said Numb 31. 6. And Moses sent them to the warre a thousand of every tribe them and Phinehas the sonne of Eleazar the priest to warre with the holy instruments and trumpets to blow in his