to look to the weights and measures as plainly appears from 1 Chron. 23. 29. a shekel is twenty gerahs an half shekel shall be the offering of the LORD p Not less least it should be contemptible nor more least it should be too burdensome for the poor 14 Every one that passeth among them that are numbred from twenty years old and above q The time when they began to be fit for employment and capable of getting and paying mony Women and Children are not included here because they are reckoned in their fathers or husbands shall give an offering unto the LORD 15 The rich shall not †Heb. multiplâ—… give more and the poor shall not ‖ Heb. diminish give less r This was partly to teach them that all souls are of equal worth in themselves and price with God that there is no respect of persons with God and in Gods Worship and Service but Gospel-graces Ordinances and Priviledges are common and equal to all Exod. 12. and 16. 18. Gal. 3. 28. Col. 3. 11. that all persons are alike obnoxious to divine justice and are redeemed by one and the same price partly to check the arrogance and vanity of the rich who are very apt to despise the poor and partly that by this means the number of the people might be exactly known when occasion required it than half a shekel when they give an offering unto the LORD to make an atonement for your souls 16 And thou shalt take the atonement-money of the children of Israel and * chap. 38. 25. shalt appoint it for the service of the tabernacle s For the building and furniture of it and the maintenance of Gods worship in it of the congregation that it may be a memorial t Either to the people who hereby profess God to be their Lord and owner and themselves his subjects and tributaries or to God who hereby takes occasion to remember them and to own them for his people unto the children of Israel before the LORD to make an atonement for your souls 17 And the LORD spake unto Moses u The frequent repetition of this phrase and the shortness of these discourses in comparison of the length of the forty dayes shew that God did not deliver all these Laws and Prescriptions at one time but successively at several times possibly upon the Sabbath-dayes saying 18 Thou shalt also make a laver of brass x See the accomplishment Exod. 38. 8. and his foot also of brass to wash withal y Both the Priests and the parts of the sacrifices and thou shalt put it between the tabernacle of the congregation and the altar z To wit of burnt-offerings and thou shalt put water therein 19 For Aaron and his sons * Psal. 26. 6. Isa. 52. 11. Heb. 10. 22. wash their hands and their feet a To signifie their natural impurity and unworthiness either to handle holy things or to come into the holy place and their need of washing with the blood and spirit of Christ which was typified by this washing thereat 20 When they go into the tabernacle of the congregation they shall wash with water that they die not b For though the fault might seem small yet the command was evident and easie and therefore the disobedience was worse arguing presumption rebellion and contempt And God is more severe in the matters of his Worship than in other cases or when they come near to the altar to minister to burn an offering made by fire unto the LORD 21 So they shall wash their hands and their feet that they die not and it shall be a statute for ever to them even to him and to his seed throughout their generations 22 Moreover the LORD spake unto Moses saying 23 Take thou also unto thee c The words are very emphatical and the Jews from hence do rightly infer that this ointment was but once made and that by Moses his own hands principal spices d See Cant. 4. 14. Ezek. 27. 22. and compare Psal. 45. 8. Amos 6. 6. of pure myrrhe e Heb. myrrhe of liberty either 1. Free from adulteration or mixture or rather 2. Freely dropping from the Tree which is esteemed better than that which is forced out of it five hundred shekels and of sweet cinamon half so much even two hundred and fifty shekels and of sweet calamus f A sweet reed of which see Isa. 43. 24. Ier. 6. 20. two hundred and fifty shekels 23 And of cassia g Not the common kind of Cassia which we use in purging but another kind of it there being seven several kinds of it as the learned note five hundred shekels after the shekel of the sanctuary and of oil olive an * chap. 29. 40. hin 25 And thou shalt make it an oil of holy ointment an ointment compound after the art of the ‖ Or perâ—…umer Apothecary it shall be an holy anointing oil 26 And thou shalt anoint h This was onely an outward ceremony signifying the separation and sanctification of these things for the service of God as the anointing of Kings and Priests noted their designation to their Offices the tabernacle of the congregation therewith and the ark of the testimony 27 And the table and all his vessels and the candlestick and his vessels and the altar of incense 28 And the altar of burnt-offering with all his vessels and the laver and his foot 29 And thou shalt sanctifie them that they may be most holy whatsoever toucheth them shall be holy 30 And thou shalt anoint Aaron and his sons i Not all of them but onely those who succeed him in the High-Priests Office as appears from Exod. 40. 15. Levit. 4. 3 5 16. and 16. 32. and 21. 10. This anointing of them signified both Gods election or calling them to this office and the inward qualifications requisite for it to wit the gifts and graces of the Holy Ghost which are oft designed by this word of anointing as Isa. 61. 1. Dan. 9. 24. 1. Iohn 2. 27. and the solemn setting a part of Christ the true High-Priest for the mediatorial office and consecrate them that they may minister unto me in the priests office 31 And thou shalt speak unto the children of Israel saying This shall be an holy anointing oil unto me k i. e. Reserved for my service alone not employed to any profane or civil use as it follows throughout your generations 32 Upon mans flesh shall it not be poured l Except those whom God himself the author of this Law excepts to wit the High-priests of which see verse 30. and some of the Kings of which see 1 King 1. 39. Psal. 89. 20. though others think the Kings were onely anointed with common oil neither shall ye make any other like it after the composition of it it is holy and it shall be holy unto you m As it
of the sacrifice in their hands as we find Exod. 29. 24. by that right putting them into their office and sanctifie them that they may minister unto me in the priests office 42 And thou shalt make them linen breeches to cover †Heb. flesh â—… their nakedness their nakedness from the loins even unto the thighs g Including both Compare Exod. 20. 26. they shall †Heb. â—…e reach 43 And they shall be upon Aaron and upon his sons when they come in unto the tabernacle of the congregation or when they come near unto the altar to minister in the holy place that they bear not iniquity and die It shall be a statute for ever unto him and his seed after him CHAP. XXIX 1 AND this is the thing that thou shalt do unto them to hallow them to minister unto me in the priests office * Lev. 8. 1 â—… Take one young bullock and two rams without blemish a See Exod. 12. 5. Mal. 1. 13 14. 2 And * Lev. 6. 20. unleavened b To shew that the Priests should be and that Christ really was free from all malice and hypocrisie both which are compared to leaven Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed bread and cakes unleavened tempered with oyl and wafers unleavened anointed with oil of wheaten flower shalt thou make them 3 And thou shalt put them into one basket and bring them c To the door of the Tabernacle as it follows ver 4. in the basket with the bullock and the two rams 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation and shalt wash them with water d Taken out of that laver Exod. 30. 18. This signified the universal pollution of all men and the absolute need they have of washing especially when they are to draw nigh to God And this outward washing was onely typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God 5 And thou shalt take the garments and put upon Aaron the coat and the robe of the ephod and the ephod and the breast-plate and gird him with * chap. 28. the curious girdle of the ephod e Not about the loins but about the paps or breast as Christ and his ministers are represented Rev. 1. 13. The linnen breeches are here omitted because they were put on privately before they came to the door of the Tabernacle where the other things were put on 6 And thou shalt put the mitre upon his head and put the holy crown f i. e. The plate of gold chap. 28. 36. as appears by comparing Lev. 8. 9. upon the mitre 7 Then shalt thou take the anointing * chap. 〈◊〉 oyl and pour it upon his head and anoint him g Which signified the gifts and graces of the holy ghost wherewith Christ was and the Priests ought to be replenished See Isa. 61. 1. 1 Ioh. 2. 27. But here ariseth a difficulty for this anointing is sometimes spoken of as peculiar to the High-priest as Lev. 21. 10. sometimes as common to all the Priests Exod. 30. 30. and 40. 14 15. which may be thus reconciled The oil was sprinkled upon all the Priests and their right ears thumbs and toes and their garments ver 20 21. Lev. 8. 30. but it was poured out upon the head onely of the High-priest Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows Psal. 45. 7. Heb. 1. 9. 8 And thou shalt bring his sons and put coats upon them 9 And thou shalt gird them with girdles Aaron and his sons and †Heb. bind put the bonnets on them and the priests office shall be theirs for a perpetual statute h So long as the Iewish Pedagogy and Policy lasts and thou shalt †Heb. fill the hand of * chap. 28. 41. consecrate Aaron and his sons 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation and * Lev. 1. 4. Aaron and his sons shall put their hands upon the head of the bullock i To signify that they offered it for themselves and for their own sins which the offerer performing this rite was to confess Lev. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes and to testify their faith in the future sacrifice of Christ upon whom their sins were to be laid and by whose blood they were expiated and that they humbly begged Gods mercy in pardoning their sins and accepting them to and in their holy office 11 And thou k Moses who though no Priest yet for this time and occasion was called by God to this work shalt kill the bullock before the LORD by the door of the tabernacle of the congregation 12 And thou shalt take of the bloud of the bullock and put it upon * chap. 27. 2. and 30. 2. the horns of the altar l Not of incense as some would have it but of the burnt-offerings as may appear 1. because it was that altar at the bottom whereof the bloud was to be poured as it is here expressed but that was not done at the altar of Incense as is evident and confessed Compare Lev. 16. 18 c. 2. it was that altar upon which the parts of the sacrifices were burnt as it here follows ver 13. for there is no distinction here between the two altars It is true in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense Lev. 4. 7. But it must be considered 1. that the blood was not poured out at the bottom of that altar 2. because Aaron and his sons were not yet compleat Priests but private persons and therefore did this at the same altar which the people used in their sin offerings Lev. 4. 25 30. with thy finger and pour all the blood beside the bottom of the altar 13 And thou shalt take all the fat that covereth the inwards and ‖ It seemeth by anatomy and the Hebrew Doctors to be the midriff the caul that is above the liver and the two kidneys and the fat that is upon them m The parts which in all sacrifices were burned unto God Lev. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts or the dedication of the best of all sacrifices and of their inward and best parts to God and his service and burn them upon the altar 14 But the flesh of the bullock and his skin and his dung shalt thou burn with fire without the camp it is a sin-offering n To wit for the high-priest as is plain from the whole context and therefore ought to be burnt by that law Lev.
4. There was indeed a law that that sin-offering whose blood was not carried into the Tabernacle which was the case here should not be burnt but eaten Lev. 6. 30. and 10. 18. But that concerned the people not the priests who did not eat but burn their own sin-offerings Leviticus 4. 3 12. 15 Thou shalt also take one ram and Aaron and his sons shall put their hands upon the head of the ram 16 And thou shalt slay the ram and thou shalt take his blood and sprinkle it round about upon the altar o Which signifies that not onely our persons but our very Altars and Sacrifices and best services need the sprinkling of Christs blood upon them to render them acceptable to God 17 And thou shalt cut the ram in pieces and wash the inwards of him and his legs and put them unto his pieces and ‖ Or upon unto his head 18 And thou shalt burn the whole ram upon the altar it is a burnt-offering unto the LORD it is a sweet savour p Heb. A savour of rest wherewith God will be well-pleased and for which as representing Christ who offered up himself he will graciously accepte of the offerings of the priests for themselves and for the people an offering made by fire unto the LORD 19 And thou shalt take the other ram q For a peace-offering So here were all the three sorts of sacrifices which were afterwards to be offered by them for the people and Aaron and his sons shall put their hands upon the head of the ram 20 Then shalt thou kill the ram and take of his bloud and put it upon the tip of the right ear r These parts are conscerated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office of Aaron and upon the tip of the right ear of his sons and upon the thumb of their right hand r These parts are conscerated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office and upon the great toe r These parts are consecrated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office of their right foot and sprinkle the blood upon the altar round about 21 And thou shalt take of the blood that is upon the altar and of * chap. 30. 25. the anointing oyl and sprinkle it upon Aaron and upon his garments and upon his sons and upon the garments of his sons with him and * Heb. 9. 22. he shall be hallowed and his garments and his sons and his sons garments with him 22 Also thou shalt take of the ram the fat and the rump and the fat that covereth the inwards and the caul of the liver and the two kidneys and the fat that is upon them and the right shoulder for it is a ram of consecration s Of the Priests in their office Therefore the right shoulder was burnt which in other sacrifices was given to the Priest 23 And one loaf of bread and one cake of oiled bread and one wafer out of the basket of the unleavened bread that is before the LORD 24 And thou shalt put all in the hands of Aaron and in the hands of his sons and shalt ‖ Or Shake to and fro wave them t Either toss them from one hand to another as giving all from themselves to God or shake them to and fro towards the several parts of the world to note Gods dominion over all places and people and the extent of that true and great sacrifice represented in these types to all for a wave-offering before the LORD 25 And thou shalt receive them of their hands and burn them upon the altar for a burnt-offering for a sweet savour before the LORD it is an offering made by fire unto the LORD 26 And thou shalt take * Lev. 8. 29 the breast of the ram of Aarons consecrations and wave it for a wave-offering before the LORD and it shall be thy part u To wit the breast alone whereas both shoulder and breast were given to Aaron afterwards the reason whereof might be either because Moses was not a proper and compleat Priest as Aaron afterward was but onely appointed by God for this time to do that work Or because now there were in a manner two Priests the one consecrating to wit Moses the other consecrated to wit Araon and therefore these parts were divided the breast given to the former to be eaten the shoulder offered unto God for the latter verse 22. he being not yet a perfect Priest and therefore not in a capacity of eating it 27 And thou shalt sanctifie * Lev. 7. 34. Num. 18. 18. Deu. 18. 3. the breast of the wave-offering and the shoulder of the heave-offering which is waved and which is heaved up x This was done by throwing the parts upward and catching them again of the ram of the consecration even of that which is for Aaron and of that which is for his sons y The words may be rendred thus of which breast and shoulder of the ram shall be Aarons portion and of which shall be the portion of his sons So there is onely an Ellipsis of the verb substantive which is most common and the Hebrew prefix Lamed designs a thing belonging to the person to whom that is prefixed as it is in other like cases as Gen. 40.
meets them is the same place which is sanctified by his glory and that was the Tabernacle verse 43. as it is expressed in our Translation and sufficiently implyed in the Hebrew by a common Ellipsis of the pronoun it i. e. that place where I meet with you to wit the Tabernacle shall be c. I will meet you to speak there unto you 43 And there I will meet with the children of Israel and ‖ Or Israâ—… the tabernacle shall be sanctified by my glory s i. e. By my glorious presence and appearance of which see Exod. 40. 34. 35. Levit. 9. 24. 44 And I will sanctifie the tabernacle of the congregation and the altar I will sanctifie also both Aaron and his sons to minister to me in the Priests office 45 And * chap. 25. â—… Lev. 26. 1â—… 2 Cor. 6. 1â—… I will dwell t By my special grace and favour and blessing for by his essence he fills all places amongst the children of Israel and will be their God 46 And they shall know that I am the LORD their God that brought them forth out of the land of Egypt that I may dwell amongst them I am the LORD their God CHAP. XXX 1 AND thou shalt make * chap. 37. 25. an altar to burn incense upon a Incense signifies the prayers of Gods people Psal. 141. 2. Revel 8. 3. which are not acceptable to God except they be offered upon the true Altar Christ. This incense also was useful to correct the bad smell of the sacrifices which were offerred on another Altar not far from it Yea some sacrifices were offered upon this Altar as appears from verse 10. Levit. 4. 7. But here onely the principal and constant use of it is noted of shittim-wood shalt thou make it 2 A cubit shall be the length thereof and a cubit the breadth thereof four-square shall it be and two cubits shall be the height thereof the horns thereof b See Exod. 27. 2. Though these horns as they were for another use so they seem to be here of another form and for ornament more than for service shall be of the same 3 And thou shalt overlay it with pure gold the †Heb. roof top thereof c This was made hollow like a grate that the ashes might fall thorough it and the †Heb. wall sides thereof round about and the horns thereof and thou shalt make unto it a crown d A border which encompassed the Altar that the things laid on it might not fall of of gold round about 4 And two golden rings shalt thou make to it under the crown of it by the two †Heb. ribs corners thereof upon the two sides of it shalt thou make it and they shall be for places for the staves to bear it withal 5 And thou shalt make the staves of shittim-wood and overlay them with gold 6 And thou shalt put it before the vail e Before the second vail in the holy place and near to the holy of holies and consequently to the Ark and Mercy-seat that is by the ark of the testimony before the mercy-seat that is over the testimony where I will meet with thee 7 And Aaron shall burn thereon †Heb. iâ—…cense of spicâ—…s sweet incense f Aaron was to do this for the first time but afterwards any Priest might do it as appears from Luke 1. 9. This not being done in the Holy of Holies which was the High-Priests peculiar every morning when * chap. 27. 20. he dresseth the lamps g i. e. Cleansed them and prepared them for the receiving of the new lights he shall burn incense upon it 8 And when Aaron ‖ Or settâ—…th up †Heb. 〈◊〉 〈◊〉 ascend lighteth the lamps †Heb. between the two 〈◊〉 at even h The time when all the lamps were to be lighted 1 Sam. 3. 3. Sce Exod. 27. 20 21. he shall burn incense upon it a perpetual incense before the LORD throughout your generations 9 Ye shall offer no strange incense i i. e. Of any other â—…ort than what I shall here appoint verse 34 c. thereon nor burnt-sacrifice nor meat-offering neither shall ye pour drink-offering thereon 10 And * â—…ev 16. 14. 〈◊〉 23. 27. Aaron shall make an atonement upon the horns of it once in a year k On the day of expiation Levit. 16. 19. Numb 29. 7. with the bloud of the sin-offering of atonements l To note that the prayers of the Saints are acceptable to God no otherwise but through the blood of Christ who was offered for the expiation of our 〈◊〉 once in the year shall he make atonement upon it throughout your generations it is most holy unto the LORD 11 And the LORD spake unto Moses saying 12 * chap. 38. 25. Numb 1. 2 5. and 25. 2. When thou takest the sum of the children of Israel after †Heb. them that are to be numbred See Numb 31. 50. their number then shall they give every man a ransom for his soul m A certain price for the redemption of their lives whereby they acknowledged the right and power which God had over their lives and that they had forfeited them by their sins and that it was Gods mercy to continue their lives to them unto the LORD when thou numbrest them n To wit upon any just occasion either now in the Wilderness or afterward It may seem that this payment was neither to be made at this time onely as some would have it nor yet every year as Iosephus and others affirm because it is not said to be a perpetual statute as other things of constant observance are but upon any eminent occasions when the service of the Tabernacle which is the end and use of this collection or Temple required it as may be gathered from 2 King 12. 4. compared with 2 Chron. 24. 6. Compare Neh. 10. 32. Matth. 17. 24. And as now it was imployed in the building of the Tabernacle so afterwards it might be laid out upon the repairs or other services of it that there be no plague amongst them when thou numbrest them 13 This they shall give every one that passeth among them that are numbred * Matth. 17. 24. half a shekel after the shekel of the sanctuary o Which though it hath been commonly conceived to be double to the common shekel yet divers late learned men seem more truely to judge that it was no more than the common shekel consisting of half a crown of English-money which is called the shekel of the Sanctuary because the standard by which all shekels were to be examined was kept in the Sanctuary as afterwards the just weights and measures were kept in Christian Temples or other publick places See Levit. 27. 25. Numb 3. 47. Ezek. 45. 10 11 12. add to this that it was a part of the Priests office
upon the hem of the robe round about between the pomegranates 26 A bell and a pomegranate a bell and a pomegranate round about the hem of the robe to minister in as the LORD commanded Moses 27 And they made coats of fine linen of woven work for Aaron and for his sons 28 And a mitre of fine linen and goodly bonnets of fine linen and * chap. 28. 〈◊〉 linen breeches of fine twined linen 29 And a girdle of fine twined linen and blue and purple and scarlet of needle-work as the LORD commanded Moses 30 And they made the plate of the holy crown of pure gold and wrote upon it a writing like to the ingravings of a signet * chap. 28. 〈◊〉 HOLINESS TO THE LORD 31 And they tied unto it a lace of blue to fasten it on high upon the mitre as the LORD commanded Moses 32 Thus was all the work of the tabernacle of the tent of the congregation finished and the children of Israel did according to all that the LORD commanded Moses so did they 33 And they brought the tabernacle unto Moses the tent and all his furniture his taches his boards his bars and his pillars and his sockets 34 And the covering of rams skins died red and the covering of badgers skins and the vail of the covering 35 The ark of the testimony and the staves thereof and the mercy-seat 36 The table and all the vessels thereof and the shew-bread 37 The pure candlestick with the lamps thereof even with the lamps to be set in order and all the vessels thereof and the oyl for light 38 And the golden altar and the anointing oyl and †Heb. the incense of sweet spices the sweet incense and the hanging for the tabernacle-door 39 The brazen altar and his grate of brass his staves and all his vessels the laver and his feet 40 The hangings of the court his pillars and his sockets and the hanging for the court-gate his cords and his pins and all the vessels of the service of the tabernacle for the tent of the congregation 41 The cloaths of service to do service in the holy place and the holy garments for Aaron the priest and his sons garments to minister in the priests office 42 According to all that the LORD commanded Moses so the children of Israel made all the work 43 And Moses did look upon all the work and behold they had done it as the LORD had commanded even so had they done it and Moses blessed them a i. e. Both the people for their liberal contribution and the workmen for their great care and industry CHAP. XL. 1 AND the LORD spake unto Moses saying 2 On the first day of the first month a To wit Of the second year after their coming out of Egypt as is evident shalt thou set up the tabernacle of the â—…nt of the congregation 3 And thou shalt put therein the ark of the testimony and cover the ark with the vail 4 And * chap. 26. 35. thou shalt bring in the table and set in order †Heb. the order â—…hereof the things that are to be set in order upon it b The vessels belonging to it and the shew-bread Eâ—…od 25. 29 30. and thou shalt bring in the candlestick and light the lamps thereof 5 And thou shalt set the altar of gold for the incease before the ark of the testimony and put the hanging of the door to the tabernacle 6 And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent c i. e. The Tabernacle which is covered with a Tent. See Exod. 35. 11. Though elsewhere the words Tabernacle and Tent are promiscuously used of the congregation 7 And * chap. 30. 18. thou shalt set the laver between the tent of the congregation and the altar and shalt put water therein 8 And thou shalt set up the court round about and hang up the hanging at the court-gate 9 And thou shalt take the anointing oil and * chap. 30. 26. anoint the tabernacle and all that is therein and shalt hallow it and all the vessels thereof and it shall be holy 10 And thou shalt anoint the altar of the burnt-offering and all his vessels and sanctifie the altar and * chap. 29. 37. it shall be an altar †Heb. holiness of holinesses most holy 11 And thou shalt anoint the laver and his foot and sanctifie it 12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation and wash them with water 13 And thou shalt put upon Aaron the holy garments and anoint him and sanctifie him that he may minister unto me in the priestsoffice 14 And thou shalt bring his sons and cloath them with coats 15 And thous shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office for their anointing shall surely be an everlasting priest-hood d i. e. A sign or seal that their Priesthood shall continue as long as their policy lasts till the coming of the Messias He signifies that this unction should be sufficient for all succeeding Priests they should not need to be anointed again except the successive High-priests See Exod. 29. 7 29. Levit. 4. 3. and 16. 32. and 21. 10. throughout their generations 16 Thus did Moses according to all that the LORD commanded him so did he 17 And it came to pass in the first month in the second year c After their coming out of Egypt Numb 7. 1. on the first day of the month that the tabernacle was reared up 18 And Moses reared up the tabernacle and fastned his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars 19 And he spread abroad the tent over the tabernacle and put the covering of the tent above upon it as the LORD commanded Moses 20 And he took and put * chap. 25. 16. the testimony into the ark and set the staves on the ark and put the mercy-seat above upon the ark 21 And he brought the ark into the tabernacle and * chap. 35. 1â—… set up the â—…ail of the covering and covered the aâ—…k of the 〈◊〉 as the LORD commanded Moses 22 And he put the table in the tent of the congregation upon the side of the tabernacle northward without the vail 23 And he set the bread in order upon it before the LORD as the LORD had commanded Moses 24 And he put the candlestick in the tent of the congregation over against the table on the side of the tabernacle southward 25 And he lighted the lamps before the LORD as the LORD commanded Moses 26 And he put the golden altar in the tent of the congregation before the vail 27 And he burnt sweet incense thereon as the LORD commanded Moses f This is wisely and seasonably added because this was a
work peculiar to the Priest and not to be done by Moses without Gods express command 28 And he set up the hanging at the door of the tabernacle 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering g For the consecration of the Altar this being the first sacrifice as the LORD commanded Moses 30 And he set the laver between the tent of the congregation and the altar and put water there to wash withal 31 And Moses and Aaron and his sons washed their hands and their feet thereat 32 When they went in to the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33 And he reared up the court round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34 * â—…ev 16. 2. Numb 9. 15. 1 King 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation and the glory of the LORD h i. e. The glorious presence of God which having been forfeited and lost was now returned to them and took its habitation among them filled the tabernacle 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud which both dazzled his eyes and struck him with horrour as 1 King 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God and partly because he was not called to it as he was not able to go up into the mount till he was called Exod. 24. 16. of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36 And when the cloud was taken up from over the tabernacle the children of Israel †Heb. journeyed went onward in all their journeys 37 But if the cloud were not taken up then they journeyed not till the day that it was taken up 38 For the cloud of the LORD was upon the tabernacle by day and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire See Exod. 13. 21. was on it by night in the sight of all the house of Israel throughout all their journeys ANNOTATIONS ON LEVITICUS The ARGUMENT THis Book containing the actions of about one monthes space acquainteth us with the Levitical Ceremonies used after the tabernacle was erected and anointed in the wilderness and is therefore called Leviticus It treats of laws concerning persons and things unclean and clean by infirmity or accident as also purifyings in general once a year and divers particular cleansings with a brief repetition of Divers laws Chap. 19. together with certain feasts of 7 years rest of the Iubilee and the redemption of things consecrated to God c. but especially of such Ceremonies as were used about offerings and sacrifices which were both expiatory for trespasses wittingly or unwittingly committed whether by the people or the priests and also Eucharistical in the owning of Gods blessings here are declared also laws for the regulating of these and prescribing the lawful time for marriages here is set down how several abominable sins are punishable by the Magistrate and how these things are to be managed by certain persons appropriated to the tribe of Levi whose office is confirmed from heaven and the male-administration of it threatned and the Iudgement particularly inflicted on Nadab and Abihu for an Example here are also promises and threatnings to the observers or breakers of this law CHAP. I. 1 AND the LORD called unto Moses a Who stood without Exod. 40. 35. waiting for Gods call and spake unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle saying 2 Speak unto the children of Israel and say unto them * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed some by way of acknowledgement to God for mercies either desired or received others by way of satisfaction to God for mens sins others were meer exercises of piety and devotion And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies that they might have full employment of that kind in Gods service and thereby be kept from temptations to Idolatry and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death as the several duties which men owe to their creator and redeemer all which could not be so well expressed by one sort of sacrifices unto the LORD ye shall bring your offering of the cattle even of the herd and of the flock d Or of the sheep though the Hebrew word contains both sheep and goats as appears both from the use of the word Gen. 12. 16. and 2â—… 9. and 38. 17. and from ver 10. and other places of Scripture Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry to which divers of the Israelites had been used and were still in danger of revolting to again that the frequent destruction of these creatures might bring such silly Deities into contempt Or 2. because these are the fittest representations both of Christ and of true Christians as being gentle and harmless and patient and most useful to men Or 3. as the best and most profitable creatures with which it is fit God should be served and which we should be ready to part with when God requires us to do so Or 4. as things most common and obvious that men might never want a sacrifice when they needed or God required it 3 If his offering be a burnt sacrifice e Strictly so called such as was to be all burnt the skin excepted Levit. 7. 8. See Gen. 8. 20. and 1 King 3. 15. For otherwise every sacrifice was burnt more or less These sacrifices did partly signifie that the whole man in whose stead the sacrifice was offered was to be intirely and unreservedly offered or devoted to Gods service and that the whole man did deserve to be utterly consumed if God should deal severely with him and directed us to serve the Lord with all singleness of heart without self-ends and to be ready to offer to God even such sacrifices or services wherein we our selves should have no part nor benefit of the herd let him offer a male f As being more perfect than the female Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22 c. To signify
1. that God should be served with the best of every kind 2. that man represented by these sacrifices should aim at all purity and perfection of heart and life and that Christians should one day attain to it Eph. 5. 27. 3. the spotless and compleat holiness of Christ Heb. 9. 13 14. 1 Pet. 1. 18 19. and 2. 22. he shall offer it ‖ Or to be â—…ted for him Isa. 56. 7. 58. 5. 6â—… Jer. 6. 20. of his own voluntary will h According to this translation the place speaks onely of free-will offerings or such as were not prescribed by God to be offered in course but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired or by way of thanksgiving for any favour or blessing received But it may seem improper to restrain the rules here given to freewill offerings which were to be observed in other offerings also And the Hebrew word is by the 〈◊〉 Chaldee Syr. and Arab. and others rendred to this purpose for his acceptation or that he may be accepted with God or that God may be atoned as it is ver 4. And so this phrase is used Levit. 23. 11. at the door of the Tabernacle of the Congregation i In the Court near to the door where the Altar stood ver 5. For here it was to be sacrificed and here also the people might behold the oblation of it And this further signified that men could have no entrance neither into the earthly tabernacle the Church nor into the heavenly tabernacle of glory but by Christ who is the door Ioâ—… 10. 7 9. by whom alone we have access to God before the LORD 4 * 〈◊〉 29. 1â—… 15. And he shall put his hand k i. e. Both his hands Levit. 8. 14 18. and 16. 21. A common Enallage upon the head of the burnt-offering l Whereby he signified 1. that he willingly gave it to the Lord. 2. that he did legally unite himself with it and judged himself worthy of that death which it suffered in his stead and that he laid his sins upon it in a ceremonial way and had an eye to him upon whom God would lay the iniquity of us all Isa. 53. 6. and that together with it he did freely offer up himself to God and it shall be accepted from him to make atonement for him m To wit ceremonially and sacramentally as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him See Rom. 3. 25. Heb. 9. 15 25 26. And although burnt-offerings were commonly offered by way of thanksgiving Gen. 8. 20 Psal. 51. 16 17. yet they were sometimes offered by way of atonement for sin to wit for sins in general as appears from Ioâ—… 1. 5. but for particular sins there were special sacrifices as we shall see 5 And he n Either 1. the offerer who is said to do it to wit by the Priest for men are commonly said to do what they cause others to do as Ioh. 4. 1 2. Or 2. the Priest as it follows or the Levite whose office this was See Exod. 29. 11. Levit. 8. 15. Numb 8. 19. 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35 11. shall kill the bullock before the LORD and the Priests Aarons sons shall bring the bloud and sprinkle the blood round about upon the Altar o Which was done in a considerable quantity as may be gathered from Zech. 9. 15. and whereby was signified 1. that the offerer deserved to have his blood spilt in that manner 2. that the blood of Christ should be poured forth for sinners and that that was the onely mean of their reconciliation to God and acceptance with him that is by the door of the Tabernacle of the Congregation 6 And he shall slay the burnt-offering p Partly for decency because the sacrifices being as it were Gods food and feast it was incongruous to offer to God that which men refused to eat and partly to signify that the great thing which God required and regarded in men was not their outward appearance but their inside and that as he doth see all mens insides Heb. 4. 13. so he will one day make them visible to others and cut it into his pieces q To wit the head and â—…at and inwards and legs ver 8 9. 7 And the sons of Aaron the Priest shall put fire r Or dispose the fire i. e. blow it up and put it together so as it might be fit for the present work For the fire there used and allowed came down from heaven Levit. 9. 24. and was to be carefully preserved there and all other fire was forbidden Levit. 10. 1 c. upon the altar and lay the wood in order upon the fire 8 And the Priests Aarons sons shall lay the parts the head and the fat s All the fat which was to be separated from the Flesh and to be put together to increase the flame and to consume the other parts of the sacrifice more quickly Others translate it the trunck of the body as distinguished from the head and joints and inward parts in order upon the wood that is in the fire which is upon the Altar 9 But the inwards and his legs shall he wash t To signify the universal and perfect purity both of the inwards or the heart and of the legs or ways or actions which was in Christ and which should be in all Christians in water and the Priest shall burn all u Not onely the parts now mentioned but all the rest the trunck of the body and the shoulders as is apparent from the practise or execution of these precepts on the Altar to be a burnt-sacrifice an offering made by fire of a sweet savour x Not in it self for so it rather caused a stink but as it represented Christs offering up himself to God as a sweet smelling savour Eph. 5. 2. and to admonish us of the excellent vertue of Divine institution without which God values no worship though never so glorious and by which even the meanest things are pretious and acceptable to God unto the LORD 10 And if his offering be of the flocks namely of the sheep or of the goats for a burnt-sacrifice he shall bring it a male without blemish 11 And he shall kill it on the side of the Altar Northward y Here this and other kinds of sacrifices were killed 〈◊〉 6. 25 and 7. 2. because here seemâ—… to have been the largeâ—… and most convenient place for that work the Altar being probably near the middle of the east end of the building and the entrance being on the south-side so the Northside was the onely vacant place Beâ—…des this might design the place of Christs death both more generally to wit in 〈◊〉 which was in the sides
of the north Psal. 4â—… 2. and more specially to wit on mount Calvary which was on the North and West side of Ierusalem before the LORD and the Priests Aarons sons shall sprinkle his blood round about upon the Altar 12 And he shall cut it into his pieces with his head and his fat and the Priest shall lay them in order on the wood that is on the fire which is upon the altar 13 But he shall wash the inwards and the legs with water and the Priest shall bring iâ—… all and burn it upon the altar it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 14 And if the burnt-sacrifice for his offering to the LORD be of fowles then he shall bring his offering of * chap. 5. â—… turtle doves or of young pigeons z These birds were appointed for the relief of the poor who could not bring better And these birds are preferred before others partly because they were easily gotten and partly because they are fit representations of Christs chastity and meekness or gentleness for which these birds are remarkable The pigeons must be young because then they are best but the turtle-doveâ—… are better when they are more grown up and therefore theâ—… are not confined to that age 15 And the Priest shall bring it unto the altar and ‖ Or 〈◊〉 off the head with the 〈◊〉 wring off a To wit from the rest of the body as sufficiently appears because this was to be burnt by it self as it here follows and the body afterwards ver 17. And whereas it is said Levit. 5. 8. he shall â—…ing his 〈◊〉 from his neck but shall not divide it 〈◊〉 that is spoken not of the burnt-offering as here out of the sin-offering in which there might be a differing 〈◊〉 his head and burn it on the altar and the blood thereof shall be wrung out †Heb. 〈◊〉 wâ—…ll at the side of the altar 16 And he shall pluck away his crop with ‖ Or 〈◊〉 〈◊〉 〈◊〉 his feathers b Or with its dung or filth to wit contained in the crop and in the guts and cast it beside the altar on the East-part c To wit of the Tabernacle Here the filth was cast because this was the remotest place from the Holy of Holies which was in the West-end to teach us that impure things and persons should not presume to approach to God and that they should be banished from his presence by the place of the ashes d The place where the ashes fell down and lay whence they were afterwards removed without the camp See Levit. 4. 12. and 6. 10 11. and 8. 17. 17 And he shall cleave it with the wings thereof but shall not divide it asunder e Shall cleave the bird thorough the whole length yet so as not to separate the one side from the other and so as there may be a wing left on each side See Gen. 15. 10. and the Priest shall burn it upon the altar upon the wood that is upon the fire it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD CHAP. II. 1 AND when †Heb. 〈◊〉 any will offer a meat-offering a This was of two kinds the one joyned with other offerings Numb 15. 4 7 10. which was prescribed together with the measure of proportion of it the other of whâ—…h this plaâ—… speaks was a distinct and separate offering and â—…as 〈◊〉 â—…o the offerers good will both for the thing and for the 〈◊〉 And the matter of this offering waâ—… 〈◊〉 without 〈◊〉 〈◊〉 corn cakes c. Now this sort of sacrifices were appointed 1. because these are things of greatest necessity and benefit to man and therefore it is meet that God should be served with them and owned and praised as the giver of them 2. in condescension to the poor that they might not want an offering for God and to shew that God would accept even the meanest services when offered to him with a sincere mind 3. these were necessary provisions for the feast which was here to be represented to God and for the use of the Priests who were to attend upon these holy ministrations unto the LORD his offering shall be of fine flour b Searched or sifted and purged from all bran it being fit that the best things should be offered to the best being and he shall pour oyl upon it c Which may note the graces of the Holy Ghost which are compared to oyl and anointing with it Psal. 45. 7. 1 Ioh. 2. 20. and which are necessary to make any offering acceptable to God and put frankincense thereon d Which manifestly designed Christs satisfaction and intercession which is compared to a sweet odour Eph. 5. 2. and to incense Rev. 8. 3. 2 And he shall bring it to Aarons sons the Priests and he e i. e. That Priest to whom he brought it and who is appointed to offer it shall take thereout his handfull of the flour thereof and of the oyl thereof with all the frankincense thereof * chap. 5. 12. 6. 15. and the Priest shall burn the memorial of it f That part thus selected and offered which is called a memorial either 1. to the offerer who by offering this part is minded that the whole of that he brought and of all which he hath of that kind is Gods to whom this part was paid as a quit-rent or acknowledgment Or 2. to God whom to speak after the manner of men this did put in mind of his gracious covenant and promises of favour and acceptance of the offerer and his offering See Exod. 30. 16. Levit. 6. 15. Numb 5. 26. upon the altar to be an offering made by fire of a sweet savour unto the LORD 3 And * chap. 7. 6. Eccl. 7. â—…1 the remnant of the meat-offering shall be Aarons and his sons ‖ To be eaten by them Levit. 6. 16. it is a * Num. 18. 9. thing most holy g i. e. Most holy or such as were to be eaten onely by the Priests and that onely in the holy place near the Altar See Levit. 6. 26. and 7. 6 9. and 21. 22. of the offerings of the LORD made by fire 4 And if thou bring an oblation of a meat-offering baken in the oven h Made in the Sanctuary for that use as may seem from 1 Chron. 23. 28 29. Ezek. 46. 20. it shall be an unleavened cake of fine flour mingled with oyl or unleavened wafers anointed with oyl 5 And if thy oblation be a meat-offering baken ‖ Or on a flat plate or slice in a pan it shall be of fine flour unleavened mingled with oyl 6 Thou shalt part it in pieces i Because part of it was offered to God and part given to the Priest and pour oyl thereon it is a meat-offering 7 And if thy oblation
be a meat-offering baken in the frying pan it shall be made of fine flour with oyl 8 And thou shalt bring the meat-offering that is made of these things unto the LORD and when it is ‖ Or offered presented unto the Priest he shall bring it unto the altar 9 And the Priest shall take from the meat-offering * Verse 2. a memorial thereof and shall burn it upon the altar it is an * Exod 29. 18. offering made by fire of a sweet savour unto the LORD 10 And that which is left of the meat-offering shall be Aarons and his sons It is a thing most holy of the offerings of the LORD made by fire 11 No meat-offering k To wit which is offered of free will for in other offerings it might be used Levit. 7. 13. and 〈◊〉 17. which he shall bring unto the LORD shall be made with leaven l This was forbidden partly to mind them of their deliverance out of Egypt when they were forced through haste to bring away their meal or dough which was the matter of this oblation unleavened partly to signifie what Christ would be and what they should be pure and free from all errour in the faith and worship of God and from all hypocrisie and malice or wickedness all which are signified by leaven Mat. 16. 12. Mark 8. 15 Luk. 12. 1. 1 Cor. 5. 8. Gal. 5. 9. for ye shall burn no leaven nor any honey m Either 1. because it hath the same effect with leaven in paste or dough making it sowr and swelling Or 2. in opposition to the sacrifices of the Gentiles in which the use of hony was most frequent or 3. to teach us that Gods worship is not to be governed by mens fancies and appetites to which hony might have been grateful but by Gods will The Iews conceive that under the name of hâ—…ny all sweet fruits as figs dates c. are contained and forbidden in any offering of the LORD made by fire 12 As for the oblation ‖ Or of 〈◊〉 〈◊〉 of the first fruits ye shall offer them n Or The offering or For the offering of the first-fruits you shall or may offer them or either of them to wit leaven or hony which were offered and accepted in that case Levit. 23. 17. 2 Chron. 31. 5. unto the LORD but they shall not †Heb. 〈◊〉 Exod. 2â—… be burnt o But reserved for the Priests Numb 18. 13. Deut. 18. 4. on the altar for a sweet savour 13 And every oblation of thy meat-offering * 〈…〉 shalt thou season with salt p Either 1. for the decency and conveniency of the feast which God would have here represented Or 2. for the signification of that incorruption of mind and sincerity of grace which in Scripture is signified by salt Mark 9. 49. Col. 4. 6. and which is necessary in all them that would offer an acceptable offering to God Or 3. in testimony of that communion which they had with God in these exercises of his worship salt being the great symbol of friendship in all nations and ages neither shalt thou suffer the salt of the covenant of thy God q So salt is called either 1. because it fitly represented the durableness and perpetuity of Gods covenant with them which is designed by salt Numb 18. 19. 2 Chron. 13. 5. Or 2. because it was so particularly and rigorously required as a condition of their covenant with God this being made absolutely necessary in all their offerings as it follows and as the neglect of sacrifices was a breach of covenant on their part so also was the neglect of salt in their sacrifices to be lacking from thy meat-offering with all thine offerings r Not these onely but all other as appears from Eccl. 43. 24. Mark 9. 49. thou shalt offer salt 14 And if thou offer a meat-offering of thy first-fruits s To wit of thine own free-will for there were other first-fruits and that of several sorts which were prescribed and the time quality and proportion of them appointed by God See Levit. 23. 10. unto the LORD thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears 15 And thou shalt put oyl upon it and lay frankincense thereon it is a meat-offering 16 And the Priest shall burn the memorial of it part of the beaten corn thereof and part of the oyl thereof with all the frankincense thereof it is an offering made by fire unto the LORD CHAP. III. 1 AND if his oblation be a sacrifice of peace-offering a Which was an offering for peace and prosperity and the favour and blessing of God either 1. obtained and so this was a thank-offering as Levit. 7. 12 16. or 2. desired and so it was a kind of supplication to God as Iudg. 20. 26. 1 Chron. 21. 26. if he offer it of the herd whether it be a male or female b Which were allowed here though not in burnt-offerings because those principally respected the honour of God who is to be served with the best but the peace-offerings did primarily respect the benefit of the offerer and therefore the choice was left to himself he shall offer it without blemish before the LORD 2 And * Exod. 〈◊〉 he shall lay his hand upon the head of his offering and kill it at the door of the Tabernacle of the Congregation c Not on the North-side of the Altar where the burnt-offering was killed Levit. 1. 11. aâ—… also the 〈◊〉 offering and the trespass-offering Levit. 6. 25. and 7. 2. but in the very entrance of the court where the brazen altar stood which place was not so holy as the other as appears both because it was more remote from the Holy of holies and because the ashes of the sacrifices were to be laid here And the reason of this difference is not obscure both because part of this sacrifice was to be waved by the hands of the offerer Levit. 7. 30. who might not come into the Court and because this offering was not so holy as the other which were to be eaten onely by the Priest when part of these were eaten by the offeret and Aarons sons the Priests shall sprinkle the blood upon the altar round about 3 And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the LORD * Exod. 29. 13 22. the ‖ Or fuet fat that covereth the inwards and all the fat that is upon the inwards 4 And the two kidneys and the fat that is on them which is by the flanks and the ‖ Or midriff over the liver and over the kidneys caul above the liver with the kidneys it shall he take away 5 And Aarons sons shall burn it on the altar upon the burnt sacrifice d Either 1. upon the remainders of it which
is here made against it And this is called a putting of the hand because such agreements and associations used to be confirmed by giving or joyning their hands together Ier. 50. 15. Gal. 2. 9. Compare Exod. 23. 1. or in a thing taken away by violence d To wit secretly for he seems to speak here of such sins as could not be proved by witness or hath deceived his neighbour e Get any thing from him by calumny or fraud or circumvention for so the word signifies 3 Or have found that which was lost and lieth concerning it and * Numb 5. 6. sweareth falsly f His oath being required seeing there was no other way of discovery left in any of all these that a man doeth sinning therein 4 Then it shall be because he hath sinned and is guilty g This guilt of his being manifested either by his refusing to swear when called to it as in some of the cases alledged or by his voluntary confession upon remorse whereby he reapeth this benefit that he onely restores the principal with the addition of a fifth part whereas if he were convicted of his fault he was to pay double Exod. 22. 9. that he shall restore that which he took violently away or the thing which he hath deceitfully gotten or that which was delivered him to keep or the lost thing which he found 5 Or all that about which he hath sworn falsly he shall even * chap. 5. 16. restore it in the principal and shall add the fifth part more thereto and give it unto him to whom it appertaineth ‖ Or in the day 〈◊〉 â—…ing sound 〈◊〉 †〈…〉 in the day of his trespass offering h It must not be delaved but restitution to man must accompany repentance towards God Compare Mat. 5. 23. 6 And he shall bring his trespass-offering unto the LORD a ram without blemish out of the * chap. 5. 15. flock with thy estimation for a trespass-offering unto the priest 7 And the priest shall make an atonement for him before the LORD and it shall be forgiven him for any thing of all that he hath done in trespassing therein 8 And the LORD spake unto Moses saying 9 Command Aaron and his sons i Hitherto he hath prescribed the sacrifices themselves now he comes to the manner of them saying This is the Law of the burnt-offering k To wit of the daily one of which Exod 29. 38. Numb 28. 3. as the following words shew it is the burnt-offering ‖ Or for the â—…ing because of the burning upon the altar all night unto the morning l The meaning is the evening-burnt-offering was to be so managed and laid on piece after piece that the fire might be constantly maintained by it It is to be understood that the offerings were to be kept burning all the day from morning to night also but he mentions not that because there was so great a 〈◊〉 and such a constant succession of sacrifices in the day time that there needed 〈◊〉 Law for seeding and keeping in the fire then the onely danger was for the night when other sacrifices were not â—…red but onely the evening-burnt-offering which if it had been consumed quickly as the morning burnt-offering was there had been danger of the going out of that fire which they were commanded diligently and constantly to keep in and maintain here below ver 13. and the fire of the altar shall be burning in it 10 And the Priest shall put on his linen garment m i. e. His liâ—…n coâ—… Oâ—… which see Exod. 28. 39 40. and his linen breeches shall he put upon his flesh and take up the ashes which the fire hath consumed n The ashes are said to be consumed improperly when the wood is confumed into ashes as 〈◊〉 is said to be ground Esa. 47. 2. when the 〈◊〉 is ground into mâ—…l and the naked to be stripped of their 〈◊〉 Ioâ—… 22. 6. when by being stripped they are made naked with the burnt-offering on the altar and he shall put them besides the altar 11 And he shall put off his garments and put on other garments o Because this was no sacred but a common work and carry forth the ashes without the camp unto a clean place p Where no dung or filth was â—…aid See Levit. 4. 12. and compare Levit 14. 40 41. 12 And the fire upon the altar shall be burning in it it shall not be put out q The fire coming down from Heaven Levit. â—… 24. was to be perpetually preserved and not suffered to go out â—…artly that there might be no occasion nor temptation to offer strange fire nor to mingle their inventions with Gods appointments and partly to teach them whence they were to expect the acceptance of all their sacrifices even from the divine mercy and grace signified by the fire which came down from Heaven which was an usual token of Gods favourable acceptance See the notes on Gen. 4 4 5. and the priest shall burn wood on it every morning r Though the evening also be doubtless intended as it appears from â—… 9 and from the nature of the thing yet the morning onely is mentioned because then the altar was cleansed and the ashes taken away and a new fire made and lay the burnt-offering in order upon it and he shall burn thereon s i. e. Upon the burnt-offering which thereby would be sooner consumed that so way might be made for other sacrifices which were many * chap. 3. 〈◊〉 14. the fat of the peace-offerings 13 The fire shall ever be burning upon the altar it shall never go out 14 * chap. 2. â—… Numb 1â—… â—… And this is the law of the meat offering t To wit of that which was offered alone and that by any of the people not by the Priest for then it must have been all burnt This law delivered Levit. 2. is here repeated for the sake of some additions here made to it as it is a common practise of Law makers when they make additional Laws to recite such laws to which such additions belong the sons of Aaron shall offer it before the LORD before the altar 15 And he shall take of it his handful of the flour of the meat-offering and of the oyl thereof and all the frankincense which is upon the meat-offering and shall burn it upon the altar for a sweet favour even the * chap. 2. 29. memorial of it unto the LORD 16 And the * chap. 2. 3. remainder thereof shall Aaron and his sons u The males onely might eat these because they were most holy things whereas the daughters of Aaron might eat other holy things Numb 18. 11. eat †Heb. It shall be eaten unleavened chap. 10. 12. with unleavened bread x Or rather 〈◊〉 for with is not in the Hebrew and it disturbs the sense For since
* chap. 19. 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day it shall not be accepted neither shall it be imputed unto him s For an acceptable service to God that offereth it it shall be an abomination and the soul that eateth of it shall bear his iniquity 19 And the flesh t To wit of the holy offerings of which he is here treating and therefore the general word is to be so limited for other flesh one might eat in this case Deut. 12. 15 22. that toucheth any unclean thing u After its oblation which might easily happen as it was conveyed from the Altar to the place where it was eaten for it was not eaten in the holy place as appears because it was eaten by the priests together with the offerers who might not come thither shall not be eaten it shall be burnt with fire and as for the flesh x i. e. The other flesh that which shall not be polluted by any unclean touch all that be clean y Whether priests or offerers or guests invited to the feast See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean shall eat thereof 20 But the soul that eateth z Knowingly for if it were done ignorantly a sacrifice was accepted for it Levit. 5. 2. of the flesh of the sacrifice of peace-offerings that pertain unto the LORD * chap. 15. 3. having his uncleanness upon him a i. e. Not being cleansed from his uncleanness according to the appointment Levit. 11. 24 c. This verse speaks of uncleanness from an internal cause us by an issue c. for what was from an external cause is spoken of in the next verse even that soul * Gen. 17. 14. shall be cut off from his people 21 Moreover the soul that shall touch any unclean thing as * chap. 12. and 13. and 15. the uncleanness of man b Or Of woman for the word signifies both and that there were such things coming from Men or Women the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere Others make it an Hypallage â—…anness 〈◊〉 〈◊〉 for a man of uncleanness or 〈◊〉 〈◊〉 man But that seems not necessary here or any * chap. 11. 24 28. unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off from his people 22 And the LORD spake unto Moses saying 23 Speak unto the children of Israel saying ye shall eat no manner fat of oxe or of sheep or of goat c The general prohibition of eating sat Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God 24 And the fat of the †Heb. 〈◊〉 beast that dieth of it self and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God but also of those that died or were killed at home And if this seems a superfluous prohibition concerning the fat since the lean as well as the fat of such beasts was forbidden Levit. 22. 8. it must be noted that that prohibition reached onely to the priests verse 4. may be used in any other use but ye shall in no wise eat of it 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD even the soul that eateth it shall be cut off from his people 26 * Gen. 9. 4. chap. 3. 1â—… and 1â—… 14. Moreover ye shall eat no manner of blood whether it be of fowl or of beast in any of your dwellings 27 Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off from his people 28 And the LORD spake unto Moses saying 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring e Not by another but by himself as it is explained ver 30. his oblation f i. e. Those parts of the peace-offering which are in a special manner offered to God to wit the fat and breast and shoulder as it follows unto the LORD g i. e. To the Tabernacle where the Lord was present in a special manner He shews that though part of such offerings might be eaten in any clean place Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose of the sacrifice of his peace-offerings 30 * chap. 3 3 4 19 14. His own hands shall bring h After the beast was killed and the parts of it divided the Priest was to put the parts mentioned into the hands of the offerer See Exod. 29. 22 23 24. the offerings of the LORD made by fire i So called not strictly as burnt-offerings are because some parts of these were left for the Priest ver 31. but more largely because even these peace-offerings were in part though not wholly burnt the fat with the breast it shall he bring that the breast may be waved k To and fro by his hands which were supported and directed by the hands of the Priest for a wave-offering before the LORD 31 And the priest shall burn the fat upon the altar but the breast shall be Aarons and his sons l i. e. The portion of every succeeding High-priest and his family compare Exod. 29. 26. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part 34 For * Exod. 29. 28. chap. 10. 14. Numb 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the â—…eat of Wisdom and the shoulder of strength for action and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest 1 Cor. 1. 24. and which ought to be in every priest have I taken of the children of Israel from off the sacrifices of their peace-offerings and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel 35 This is the portion of the anointing n i. e. Of the Priesthood the sign put for the thing signified and the anointing by a like figure is put for the right or part of the sacrifices belonging to the Priest by vertue of his anointing as plainly appears from the words here following out of the offerings c. of Aaron and of the anointing of his sons
25 And he took the fat and the rump and all the fat that was upon the inwards and the caui above the liver and the two kidneys and their fat and the right shoulder 26 And out of the basket of unleavened bread that was before the LORD he took one unleavened cake and a cake of oyled bread and one wafer and put them upon the fat and upon the right shoulder 27 And he put all * Exod. 29. 24. c. upon Aarons hands and upon his sons hands and waved them for a wave-offering before the LORD 28 And Moses took them from off their hands and burnt them on the altar upon the burnt-offering they were †Heb. fillings consecrations for a sweet savour it is an offering made by fire unto the LORD 29 And Moses took the breast and waved it for a wave-offering before the LORD For of the ram of consecration it was Moses * Exod. 29. 26. part l Who at this time administring the Priests office was to receive the Priests wages it being most just and reasonable that the work and wages should go together as the LORD commanded Moses 30 * Exod. 30. 30. And Moses took of the anointing oyl and of the blood which was upon the altar and sprinkled it upon Aaron and upon his garments and upon his sons and upon his sons garments with him and sanctified Aaron and his garments and his sons and his sons garments with him 31 And Moses said unto Aaron and to his sons Boil the flesh m That which was left of the ram and particularly the breast which was said to be Moses his part ver 29. and by him was given to Aaron that he and his sons might eat of it in token that they and onely they should have the right to do so for the future at the door of the tabernacle of the congregation and there * Exod. 29. 32. eat it with the bread that is in the basket of consecrations as I commanded saying Aaron and his sons shall eat it 32 And that which remaineth of the flesh and of the bread shall ye burn with fire 33 And ye shall not go out of the door of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for * Exod. 29. 30 35. seven dayes n In which the same ceremonies were to be repeated as the next verse implies and other rites to be performed shall he o Either God or 〈◊〉 for the words may be spoken by Moses either in Gods name or in his own Moses speaking of himself in the third person which is very common in Scripture consecrate you 34 As he hath done this day so the LORD hath commanded to do to make an atonement for you 35 Therefore shall ye abide at the door of the congregation day and night seven dayes and keep the charge of the LORD p What God hath commanded you concerning your consecration that ye die not q If the threatning seem too severe for the fault it must be considered both that it is the usual practise of Lawgivers most severely to punish the first offences for the terrour and caution of others and for the maintenance of their own authority and that this transgression was aggravated by many circumstances being committed by sacred and eminent persons and that in the presence of the people which made it a publick scandal and in Gods worship where he is very tender and jealous and against a plain and easie command of God and at a time when they were receiving high favours and priviledges from God Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives whose interests and lusts easily blind their minds but by the Authority Majesty and Will of the great and wise and iust Lawgiver for so I am commanded 36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses CHAP. IX 1 AND it came to pass on the eighth day a To wit from the first day of his consecration or when the seven dayes of his consecration were ended chap. 8. 33 35. as appears from Exod. 29. 30. c. Ezek. 43. 27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts See Levit 12. 2 3. and 14. 8 9 10. and 15. 13 14. and 22. 27. that Moses called Aaron and his sons and the elders of Israel b All the congregation were called to be witnesses of Aarons instalment into his office to prevent their murmurings and contempt which being done the Elders were now sufficient to be witnesses of Aarons first execution of his office 2 And he said unto Aaron * Exod. 29. 1. Take thee a young calf c Heb. A calf the son of a Bull or Cow Which may seem to be added purposely to intimate that it was not a young calf properly so called but a young bullock for that was the sacrifice enjoyned for the High-priests sin-offering Levit. 4. 3. Though it be not material if this be a young calf and that a young bull because the grounds and ends of these several sacrifices differ that Levit. â—… being for his particular sin and this for his own and families â—…ns in general and therefore no wonder if the sacrifices also differ for a sin offering d For himself and his own sins which was an evidence of the imperfection of that Priest-hood and of the necessity of another and a better and a ram for a burnt-offering without blemish and offer them before the LORD 3 And unto the children of Israel thou shalt speak saying * chap. 4. 23. Ezra 6. 17. Take ye a kid of the goats for a sin offering e For the people as it is expressed here ver 15. for whose sin a young bullock was required Levit. 4. 15. but that was for some particular sin but this was more general and indefinite for all their sins Besides there being an eye here had to the Priests consecration and entrance into his office it is no wonder if there be some difference in these sacrifices from those before prescribed and a calf and a lamb both of the first year without blemish for a burnt-offering 4 Also a bullock and a ram for peace-offerings to sacrifice before the LORD and a meat-offering mingled with oyl for * ver 23. to day the LORD will appear f See the fulfilling of this promise ver 24. Heb. Hath appeared He speaks of the thing to come as if it were past which is frequent in Scripture to give them the more assurance of the thing unto you 5 And they brought that which Moses commanded before the tabernacle of the congregation and all the congregation drew near and stood before the LORD g Before the Tabernacle where God dwelt 6 And Moses said This is the thing
which the LORD commanded that ye should do and the glory of the LORD h The glorious manifestation of Gods powerful and gracious presence ver 24. Compare Exod. 24. 16 17. â—…nd 40. 34 35. Ezek. 43. 2. shall appear unto you 7 And Moses said unto Aaron Go unto the altar and * Heb. 5. 3. offer i Moses had hitherto sacrificed but now he resigneth his work to Aaron and actually gives him that commission which from God he had received for him thy sin offering and thy burnt-offering and make an atonement for thy self and for the people k The order is very observable first for thy self otherwise thou art unfit to do it for the people Hereby God would teach us both the deficiency of this Priesthood and the absolute necessity of an higher and better Priest Heb. 7. 26 27. and how important and needful it is that Gods Ministers should be in the grace and favour of God themselves that their ministrations may be acceptable to God and profitable to the people and offer the offering of the people and make an atonement for them as the LORD commanded 8 Aaron therefore went unto the altar and slew the calf of the sin offering which was for himself 9 And the sons of Aaron brought the blood unto him and he dipt his finger in the blood and put it upon the horns of the altar l To wit of burnt-offerings of which alone he speaks both in the foregoing and following words and the blood was poured out at the bottom of this altar onely not of the altar of incense as appears from Lev. 4. 7. where indeed there is mention of putting some of the blood upon the horns of the altar of incense in this case of the Priests sacrificing for his own sins But there seems to be a double difference 1. that sacrifice was offered for some particular sin this for his sins indefinitely 2. there he is supposed to be compleat in his office and here he is but entring into his office and therefore must prepare and sanctify himself by this offering upon the brazen Altar in the court before he can be admitted into the holy place where the Altar of incense was And the like is to be said for the difference between the sin-offering for the people here and Lev. 4. 17 18. and poureâ—… out the blood at the bottom of the altar 10 But the fat and the kidneys and the cawle above the liver of the sin offering he burnt m Either 1. disposed it for the burning i. e. laid it upon the altar where it was to be burnt by the heavenly fire ver 24. Thus Interpreters generally understand the word here as also ver 13 17 20. by an anticipation or the consequent is put for the antecedent of which there are examples in Scripture Or 2. properly burnt by ordinary fire which was used and allowed until the fire came down from heaven ver 24. though afterwards it was forbidden And if it had not been allowed otherwise yet this being done by Aaron at the command of Moses and consequently with Gods approbation it was unquestionably lawful And therefore there seems to be no necessity of departing from the proper sence of the word Adde to this that there is nothing said to be consumed by that heavenly fire but the burnt-offering with the fat belonging to it namely that burnt-offering mentioned ver 16. which therefore is not there said to be burnt as it is said of the other burnt-offering ver 13. and of the rest of the sacrifices in their places upon the altar * chap. 4. 8. as the LORD commanded Moses 11 And * chap. 4. 11. the flesh and the hide he burnt with fire without the camp 12 And he slew the burnt-offering and Aarons sons presented unto him the blood which he sprinkled round about upon the altar 13 And they presented the burnt-offering unto him with the pieces thereof and the head and he burnt them upon the altar 14 And he did wash the inwards and the legs and burnt them upon the burnt-offering on the altar 15 And he brought the peoples offering n Which was to be offered for the people as the former was for himself ver 7. and took the goat which was the sin offering for the people and slew it and offered it for sin as the first o To wit in like manner as he did that for the Priest ver 8. and consequently burnt this as he did the other ver 11. for which Moses reproves him Lev. 10. 17. 16 And he brought the burnt-offering p Which also was offered for the people as the last mentioned sin-offering was and offered it * chap. 1. 3 10. according to the ‖ Or ordinance manner 17 And he brought the * chap. 2. 1 2. meat-offering q Which was always to be added to the burnt-offering See Levit. 6. and †Heb. filled his band out of it took an handful thereof and burnt it upon the altar * Exod. 29. 38. besides the burnt-sacrifice of the morning r Which was to be first offered every morning for God will not have his ordinary and stated service swallowed up by extraordinary 18 He slew also the bullock and the ram for * chap. 3. 1. a sacrifice of peace-offerings which was for the people and Aarons sons presented unto him the blood which he sprinkled upon the altar round about 19 And the fat of the bullock and of the ram the rump and that which covereth the inwards s The fat which covereth the inwards or the guts Which words are here understood as appears by comparing this place with Levit. 3. 3 9. and 4. 8. and 7. 3. where they are expressed and the kidneys and the caul above the liver 20 And they put the fat upon the breasts t Which were reserved for the Priest out of the peace-offerings which were offered for the people See Levit. 7. 30 31 34. and he burnt the fat upon the altar 21 And the brests and the right shoulder Aaron waved for a * Exod. 29 24 28. wave-offering before the LORD as Moses commanded 22 And Aaron lift up his hand u His right hand which the Iews say was lifted up highest or his hands according to the other reading which was the usual rite of blessing See Luk. 24. 50. By this posture he signified both whence he expected the blessing and his hearty desire of it for them towards the people and blessed them x In some such manner as is related Numb 6. 24 c. though not in the same form as some suppose for it is not probable that he used it before God delivered it And this blessing was an act of his Priestly office no less than sacrificing See Gen. 14. 18 19. Numb 6. 23. Deut. 10. 8. and 21. 5. Luk. 24. 50. and came down y To wit from the altar whence he
rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ—… which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â—… ark and the * Exod. 25. 2â—… table and the * Exod. 25. 3â—… candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â—… the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And †Heb. 〈◊〉 〈◊〉 of the 〈◊〉 under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiâ—…e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 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 h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
innermost parts whereof they were shall be thereon 8 And they shall spread upon them a cloth of scarlet and cover the same with a covering of badgers-skins and shall put in the staves thereof 9 And they shall take a cloth of blue and cover the * Exod. 25. 31. candlestick of the light * Exod. 25. 37 38. and his lamps and his tongs and his snuff-dishes and all the oil-vessels thereof wherewith they minister unto it 10 And they shall put it and all the vessels thereof within a covering of badgers-skins and shall put it upon a bar n So contrived that this cloth containing the candlestick c. might be either laid upon it or some other way fastened to it 11 And upon the golden o All covered with plates of gold altar they shall spread a cloth of blue and cover it with a covering of badgers-skins and shall put to the staves thereof 12 And they shall take all the instruments of ministery p The sacred garments used by the priests in their holy ministrations See Exod. 31. 10. wherewith they minister in the sanctuary and put them in a cloth of blue and cover them with a covering of badgers-skins and shall put them on a bar 13 And they shall take away the ashes from the altar q Of burnt-offerings Whereby it may seem probable though it be denied by most that they did offer some sacrifices in the Wilderness though it may be not so frequently nor orderly as afterwards they did Whence else were these ashes And there are some undeniable instances of their sacrificing there as Exod. 18. 12. and 24. 4. Numb 7. c. from which it seems rational to conclude that they did offer sacrifices at other times though not so constantly and diligently as they did in Canaan And for the argument against it from Amos 5. 25. that may be easily dissolved as we shall there see if the Lord please Moreover the taking away of the ashes onely doth sufficiently imply that the fire was preserved which as it came down from Heaven Levit. 9. So it was by Gods command to be continually fed and kept burning and therefore doubtless was put into some vessel which might be either fastened to the altar and put within this covering or carried by some person appointed thereunto and spread a purple cloth thereon 14 And they shall put upon it all the vessels thereof r Amongst all these vessels here and abovenamed there is no mention of the brazen laver though that be elsewhere reckoned among the holy things as Exod. 35. 16. and 38. 8. and 39. 39. and 40. 30. whereof possibly the reason may be because it was not covered as not being capable of much hurt by the weather Though some antient translations of the Bible do here adde these words They shall take a purple covering and cover the laver c. wherewith they minister about it even the censers the flesh-hooks and the shovels and the ‖ Or bowls basins all the vessels of the altar and they shall spread upon it a covering of badgers-skins and put to the staves of it 15 And when Aaron and his sons have made an end of covering the sanctuary and all the vessels of the sanctuary as the camp is to set forward after that the sons of Kohath shall come to bear it s To wit upon their shoulders not upon carts or wagons as appears from Numb 7. 9. the neglect of which order did provoke the Lord 2 Sam. 6. 6 7. 1 Chron. 13. 7. and 15. 12 c. Afterward the Priests themselves being multiplied carried these things as appears from Deut. 31. 9 Ios. 3. 6. and 8. 33. 1 Sam. 4. 4. though the Levites also were not excluded 2 Chron. 5. 5. but they shall not touch any holy thing t Immediately or before they be covered lest they die u As some did for that sin See 1 Sam. 6. 19. 2 Sam. 6. 6 7. * chap. 3. 31. These things are the burden of the sons of Kohath in the tabernacle of the congregation 16 And to the office of Eleazar the son of Aaron the priest pertaineth x i. e. He himself is to carry these things and not to commit them to the sons of Kohath * Exod. 25. 6. the oyl for the light and the * Exod. 30. 3â—… sweet incense and the daily meat-offering y Of fine flour which was to be offered every morning and evening with the daily burnt-offering See Exod. 29. 38 39. and the * Exod. 30. 29 anointing oyl and the oversight of all the tabernacle z i. e. The care that all the things above-mentioned be carried by the persons and in the manner expressed and of all that therein is in the sanctuary and in the vessels thereof 17 And the LORD spake unto Moses and unto Aaron saying 18 Cut ye not off a i. e. Do not by your neglect provoke God to cut them off for touching the holy things the tribe of the families of the Kohathite from among the Levites 19 But thus do unto them that they may live and not die when they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service b To that which is peculiarly allotted to him the services and burdens being equally distributed among them and to his burden 20 But they shall not go in to see when the holy things are covered lest they die 21 And the LORD spake unto Moses saying 22 Take also the sum of the sons of Gershon throughout the houses of their fathers by their families 23 From thirty years old and upward until fifty years old shalt thou number them all that enter in †Heb. to 〈◊〉 the 〈◊〉 to perform the service to do the work in the tabernacle of the congregation 24 This is the service of the families of the Gershonites to serve and for ‖ Or carrieâ—… burdens 25 And * chap. 3. 〈◊〉 they shall bear the curtains of the tabernacle c i. e. The curtains or covering of goats-hair and the tabernacle of the congregation d i. e. The ten curious curtains which covered the boards of the Tabernacle for the boards themselves were carried by the Merarites his covering e i. e. The covering of rams-skins which was put next over those ten curtains and the covering of the badgers-skins that is above upon it and the hanging for the door of the tabernacle of the congregation 26 And the hangings of the court and the hanging for the door of the gate of the court which is by the tabernacle and by the altar f i. e. Which court compassed both the Tabernacle and the Altar Exod. 27. 16. round about and their cords and all the instruments of their service and all that is made for them so shall they serve 27 At the †Heb. 〈◊〉 appointment of
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did †Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for †Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coâ—…sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheâ—…a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉 Numb 1. 7. and â—… 3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ—… they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â—… by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
plainly see and freely acknowledge my sin in striving with God He seems not to deny that he had sinned before for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israels dismission the LORD is righteous and I and my people are wicked 28 Intreat the LORD for it is enough that there be no more z Or and let it be enough let God content himself that he hath punished me so long and that I have confessed my sin and promised amendment that there may be hereafter no more †Heb. 〈◊〉 of God mighty thundrings and hail and I will let you go and ye shall stay no longer 29 And Moses said unto him Assoon as I am gone out of the City I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the * 〈◊〉 24. 1. earth is the LORDS a Or that this land is the Lords even his whom thou deniedst to have any jurisdiction in it or over thee Exod. 5. 2. Or the Earth is put for the World the Heaven and the Earth q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails or restrain them as he pleaseth 30 But as for thee and thy servants I know that ye will not yet fear the LORD God 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye Thus God still sends smaller judgments to usher in the greater was smitten for the barley was in the ear and the flax was bolled 32 But the wheat and the rie were not smitten for they were †Heb. hidden or dark not grown up c The Hebrew word may be rendred either dark or hid to wit under the ground whereby it was secured from this stroke or late as divers of the Hebrews and other Interpreters render it This kind of Corn coming later up was now tender and hidden either in the ground or in the Herb whereby it was in some measure secured both from the fire by its greenness and moisture and from the hail by its pliableness and yielding to it whereas the stalks of Barly were more dry and stiff and therefore more lyable to the Hail and Fire 33 And Moses went out of the City d That being solitary he might pour forth his heart in servent prayers from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the Earth 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35 And the heart of Pharaoh was hardened neither would he let the children of Israel go as the LORD had spoken †Heb. by the hand of Moses by Moses CHAP. X. 1 AND the LORD said unto Moses Go in unto Pharaoh for * chap. 4. 21. and 7. 14. I have hardned his heart and the heart of his servants that I might shew these my signs before him 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3 And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4 Else if thou refuse to let my people go behold to morrow will I bring the * Wisd. 16. 9. locusts into thy coasts 5 And they shall cover the †Heb. eye face of the Earth that one cannot be able to see the Earth and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye the staffe of their lives which remaineth unto you from the hail and shall eat every tree b The fruits and leaves of every tree which groweth for you out of the field 6 And they shall fill thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy fathers fathers have seen c Such for number or shape or mischievous effects as were never seen before since the day that they were upon the Earth unto this day And he turned himself and went out from Pharaoh 7 And Pharaohs servants said unto him How long shall this man be a snare d An occasion of sin and destruction See Exod. 23. 33. Ios. 23. 1â—… unto us let the men go that they may serve the LORD their God knowest thou not yet that Egypt is destroyed 8 And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but †Heb. who and who c. who are they that shall go 9 And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must bold a feast unto the LORD e A feast upon a sacrifice wherein all are concerned and therefore all must be present and ready to do what God requires us 10 And he said unto them Let the LORD be so with you as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go and your little ones Look to it for evil is before you g Either 1. Evil of sin You have some ill design against me either to stir up Sedition or War against me or utterly to depart out of my Kingdom Or rather 2. Evil of calamity or mischief 1. Because it is here said to be before their faces whereas evil designs are in mens hearts and the fair pretences wherewith they cover them are said to be before their faces 2. The word of caution he gives to them look to it or take â—…eed seems to imply that he speaks not of the evil they designed against Pharaoh but of that which they would unavoidably bring upon themselves from so potent a King by the refusal of such fair offers and continuing in such insolent and unreasonable demands 11 Not so go now ye that are men and serve the LORD for that ye did desire †Which was not true but onely was gathered by him out of their declared intention of going to sacrifice wherein he thought the presence of the Women and Children wholly unnecessary and they were driven out from Pharaohs presence 12 And the LORD said unto Moses stretch out thine hand over the land of Egypt for the locusts that they may come up upon
example in the worship of Idols * chap. 34. 13. Num. 33. 52. Deut. 7. 5 35. 12. 3. but thou shalt utterly overthrow them s i. e. The people lest thou be ensnared by their counsel or example and quite break down their images t Or statues or pillars or any thing else erected in honour to their false Gods See Gen. 28. 18. and 35. 20. 25 And ye shall serve the LORD your God and * Deut. 28. 5 8. he shall bless thy bread and thy water u i. e. Thy meat and thy drink that they shall be able to nourish thee and giâ—…e thee comfort which without my blessing they will never be able to do and * chap. 15. 26. Deut. 7. 15. I will take sickness away from the midst of thee 26 * Deut. 7. 14. There shall nothing cast their young nor be barren x Here was a double mercy God gave them strength both to conceive and to retain the conception till the natural and proper time of bringing forth came in thy land the number of thy dayes I will fulfill y I will preserve thee so as thou shalt live as long as the course of nature and temper of thy body will permit when evil men shall not live out half their days Psal. 55. 23. 27 I will send my fear z i. e. A great terrour or a terrour wrought by me See Exod. 33. 2. Iosh. 24. 12. before thee and will destroy all the people to whom thou shalt come and I will make all thine enemies turn their †Heb. necks backs unto thee 28 And I will send Hornets a Properly so called as may be gathered from Ios. 24. 12. Deut. 7. 20. Hornets are of themselves very troublesome and mischievous but these it is very probable were like those Egyptian flies Exod. 8. 21. of an extraordinary higness and perniciousness Nor is it strange that such creatures did drive many of these people from their habitations for many heathen writers give us instances of some people driven from their seats by frogs others by mice others by bees and wasps of which see Herodotus Diodorus Plin. Aelian Iustin c. before thee which shall drive out the Hivite the Canaanite and the Hittite b He names these three people either for all the rest because they were the most potent about the time of Israels first entrance into Canaan and gave them most trouble or because these three were more infested with Hornets than the other Nations as being more numerous and dangerous from before thee 29 * Deut. 7. 22. I will not drive them out from before thee in one year lest the land become desolate c Void of inhabitants in a great measure because thy present number is not sufficient to occupy and manage their whole land and the beast of the field multiply against thee 30 By little and little I will drive them out from before thee until thou be increased and inherit the land 31 And * Josh. 1. 4. I will set thy bounds d Compare this place with Gen. 15. 18. Numb 34. 3. from the Red-sea even unto the sea of the Philistines e i. e. The Mediterranean or Mid-land sea upon whose coast the land of the Philistines lay and from the desert f Of Egypt or Arabia whereof see Gen. 16. 7. Exod. 15. 22. unto the river g To wit Euphrates as it is expressed Deut. 1. 7. and 11. 24. which is oft called the river by way of eminency All within these bounds were given them by God but upon conditions which they manifestly broke and therefore were for the most part confined to a much narrower compass for I will deliver the inhabitants of the land into your hand and thou shalt drive them out before thee 32 * chap. 34. 15. Deut. 7. 2. Thou shalt make no covenant with them nor with their gods h To worship them as they made a covenant with Iehovah to worship him The sence is Thou shalt not engage thy self either to the people or to their Gods but shalt root out both 33 They shall not dwell in thy land lest they make thee sin against me for if thou serve i Or for thou wilt serve this will be the fruit of thy cohabitation with them thou wilst thereby be drawn to Idolatry their gods * chap. 34. 12. Deut. 7. 16. Josh. 23. 13. Judg. 2. 3. 1 Sam. 18. 21. Psal. 106. 36. it will surely k Or and assuredly this will be a snare l An occasion of further sin and utter ruine unto thee CHAP. XXIV 1 AND he said unto Moses Come up a After thou hast gone down and acquainted the people with my will and received their answer then come up again This sence is gathered from the repetition of this command after that was done ver 12. unto the LORD thou and Aaron Nadab and Abihu b Aaron and his two eldest sons whom by this special honour and favour he prepared for that office to which they were to be called chap. 28. and seventy of the Elders of Israel c Not the seventy governours which were chosen after this time as appears from Num. 11. 24. compared with Numb 33. 16. but seventy persons selected by Moses out of those rulers chosen and mentioned Exod. 18. 25. and possibly these were the chief heads of those several families which went with Iacob into Egypt which were about 70. See Gen. 46. 26 27. and worship ye afar off d Though they may come up into the mount further than the people yet do thou and let them especially keep their distance and what worship either thou or they shall offer to me shall be performed afar off from the top of the mountain whither thou onely shalt be admitted and that not to pray to me but onely to receive laws and oracles from me See ver 2. 2 And Moses alone e i. e. Without the persons now mentioned though not without Ioshua his minister as some conceive from ver 13. though even there Moses seems to ascend into the mount without Ioshua shall come near the LORD but they shall not come nigh neither shall the people go up with him f To any part of the mount as Aaron and Nadab c. did but they shall tarry at the bottom See Exod. 19. 12. 3 And Moses came g Down from the mount to the people after he had received the laws from God and told the people all the words of the LORD and all the judgments and all the people answered with one voice and said * chap. 19. 8. Ver. 7. Deut. 5. 27. All the words which the LORD hath said will we do h This they so readily and rashly promise because they were not sensible of their own weakness and because they did not understand the comprehensiveness and spirituality and strictness of Gods law but
sâ—…me both to the Altar and the grate though some alledge that place for the contrary and the staves shall be upon the two sides of the altar to bear it 8 Hollow with boards o i. e. Not one entire piece of wood but consisting of four several sides hollow within for easiness and conveniency of carriage in their wildernes state shalt thou make it * chap. 25. 40. and 26. 30. as †Heb. he hâ—…red it was shewed thee in the mount so shall they make it 9 And thou shalt make the court of the tabernacle p A court encompassing the tabernacle Exod. 40. 33. in the midst whereof the Altar of Sacrifices was placed upon which the offerings were burnt in the open air which was most convenient for the south-side southward there shall be hangings for the court q Whereby the court was distinguished and enclosed of fine twined linen of an hundred cubits long for one side 10 And the twenty pillars r On which the hangings were fastened by the hooks here mentioned thereof and their twenty sockets s Or bases upon which the pillars stood shall be of brass the hooks of the pillars and their fillets t Or hoops which encompassed the pillars at the top being placed there as it seems for ornament onely shall be of silver 11 And likewise for the north-side in length there shall be hangings of an hundred cubits long and his twenty pillars and their twenty sockets of brass the hooks of the pillars and their fillets of silver 12 And for the breadth of the court on the west-side shall be hangings of fifty cubits their pillars ten and their sockets ten 13 And the breadth of the court on the east-side eastward shall be fifty cubits 14 The hangings of one side of the gate shall be fifteen cubits u Which with the 15 cubits ver 15. and the 20 cubits ver 16. make up the 50 cubits mentioned ver 13. their pillars three and their sockets three 15 And on the other side shall be hangings fifteen cubits their pillars three and their sockets three 16 And for the gate of the court shall be an hanging of twenty cubits of blue and purple and scarlet and fine twined linen wrought with needle-work and their pillars shall be four and their sockets four 17 All the pillars round about the court shall be filleted with silver their hooks shall be of silver x All silver not onely covered with silver as some unduly infer from Exod. 38. 17. and their sockets of brass 18 The length of the court shall be an hundred cubits and the breadth †Heb. fifty by fifty fifty every where and the height five cubits of fine twined linen and their sockets of brass 19 All the vessels of the tabernacle in all the service thereof and all the pins thereof and all the pins y Wherewith the Tabernacle and curtains thereof were fastened to the ground as tents usually are with wooden pins of the court shall be of brass 20 And thou shalt command the children of Israel that they bring thee pure oil-olive beaten for the light to cause the lamp †Heb. to ascend up to burn alway a i. e. At all the times appointed daily though not continually as the lamb offered onely every morning and every evening is called a continual burnt-offering Exod. 29. 42. For that these were lighted onely at the evening may seem probable from the next verse and from Exod. 27. 21. and 30. 8. Lev. 24. 3. 1 Sam. 3. 3. 2 Chron. 13. 11. But because Iosephus and Philo who were eye-witnesses of the Temple-service and had no temptation to ly in this matter expresly affirm that some lights did burn in the day-time and it may seem indecent and improbable that God should dwell and the Priests minister in darkness and there were no windows to give light to the Tabernacle by day it may be granted that some few burnt in the day and all in the night and that the latter is onely mentioned in the places alledged as being the more solemn time when all are lighted z Beaten out of the olives with a pestel which is freer from dregs than that which is squeezed out with a press 21 In the tabernacle †Heb. of meeting See chap. 25. 22. and 29. 42. of the congregation b So called because there the people used to meet not onely one with another but with God also See Exod. 25. 22. Numb 17. 4. Others render it in the tabernacle of witness because there God declared his mind and will and mans duty * chap. 26. 31 33. without the vail c To wit the second vail in the holy place which is before the testimony d A short speech for before the Ark of the Testimony as it is elsewhere more largely called compare Exod. 25. 16. Aaron and his sons shall order it e To wit the lamp or the lights taking care that there be a constant supply of them and that they burn well from evening to morning before the LORD it shall be a statute for ever unto their generations on the behalf of the children of Israel CHAP. XXVIII 1 AND take thou unto thee a Cause them to come near unto thee that thou maist before them and before the people declare the will of God herein and solemnly set them apart for this office * Heb. 5. 1 4. Aaron thy brother and his sons with him from among the children of Israel that he may minister unto me in the priests office even Aaron Nadab and Abihu Eleazar and Ithamar Aarons sons 2 And * chap. 39. 2. thou shalt make †Gr. an holy stole Rev. 7. 9. holy garments b Garments to be used onely in holy ministrations for Aaron thy brother for glory and for beauty c i. e. Such as are glorious and beautiful partly to mind the people of the dignity and excellency of their office and employment and principally to represent the glorious robes wherewith Christ is both clothed himself and clotheth all his people who are made Priests unto God 3 And * chap. 36. 1. thou shalt speak unto all that are wise-hearted d i. e. Skilful artists The Hebrews make the heart not the brain the seat of wisdome See Iob 9. 4. * chap. 31. 2. and 35. 30. whom I have filled e Either 1. by my ordinary providence and assistance giving them both ability and opportunity to learn the arts or rather 2. by extraordinary inspiration which was necessary for the Israelites whose base and laborious drudgery took off their minds and hands from all ingenious studies and arts with the spirit of wisdom that they make Aarons garments to consecrate him f i. e. To be an outward sign of my calling and consecration of him to my holy service A metonymical expression that he may minister unto me in the
priests office 4 And these are the garments which they shall make a breast-plate and an ephod g This was a short upper garment made without sleeves which was girt about the body And it was twofold the one made of fine linnen which was common not onely to all the Priests as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions as 2 Sam. 6. 14. the other made of divers stuffes and colours peculiar to the High-priest the parts whereof were not sewed but tied together and a robe h An upper garment like a surpliss and a broidered coat i An under coat curiously wrought with circular works like eyes as the word notes and richly adorned with gems and other things a mitre k A kind of bonnet or cap for the covering of the head supposed to be something like a Turkish Turband for the form of it and a girdle l To enclose and fasten all the other garments which were loose in themselves that he might be more expeditious in his work and they shall make holy garments for Aaron thy brother and his sons that he may minister unto me in the priests office 5 And they shall take gold and blue and purple and scarlet and fine linen 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires of blue and of purple of scarlet and fine twined linen with cunning work 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of the Ephod the one before the other behind which when the Priest had put over his head were tied together and covered the Priests shoulders and part of his back and breast thereof joyned at the two edges thereof and so it shall be joyned together 8 And the ‖ Or embroidered curious girdle of the ephod o Which was for the closer fastening and girding of it which is upon it p This is added to distinguish it from the other girdle ver 4. which was to gird all the garments and was tied in a lower place shall be of the same q Either 1. of the same piece or rather 2. of the same kind of materials and workmanship as the following words explain it according to the work thereof even of gold of blue and purple and scarlet and fine twined linen 9 And thou shalt take two onyx stones and grave on them the names of the children of Israel 10 Six of their names on one stone and the other six r Levi seems to be omitted here as being sufficiently represented by the High-priest himself names of the rest on the other stone according to their birth 11 * Wisd. 18 With the work of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the children of Israel thou shalt make them to be set in ouches s Hollow places such as are made in golden rings to receive and hold the precious stones which are put into them of gold 12 And thou shalt put the two stones upon the shoulders of the ephod t i. e. In the place where the two shoulder-pieces were joyned together for stones of memorial unto the children of Israel And Aaron shall bear their names before the LORD u Into the holy of holies An evident type of Christs entring into heaven with the names and in the stead of his people the true Israel upon his shoulders and presenting them to his father with acceptance upon his two shoulders for a memorial x Not so much to the High-priest that he should not forget to pray for them as to God that he beholding their names there according to his order might graciously remember them and shew mercy unto them Such a memorial to God was the rainbow Gen. 9. 13. Such things are spoken of God after the manner of men 13 And thou shalt make ouches y Not for the stones ver 12. who had other ouches ver 11. but for the chains ver 14. of gold 14 And two chains of pure gold at the ends z Or with ends i. e. not like chains that are fastened about ones neck or arm which seem to have no end but two distinct chains with two several ends both hanging downward Compare ver 22. The Syriack render it double others equal or of equal length of wreathen work shalt thou make them and fasten the wreathen chains to the ouches 15 And thou shalt make the breast-plate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast called of judgment because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction with cunning work after the work of the ephod thou shalt make it of gold of blue and of purple and of scarlet and of fine twined linen shalt thou make it 16 Four square it shall be being doubled b For greater strength that it might better support and secure the precious stones which were put into it and that it might receive the Urim and Thummim Lev. 8. 8. a span shall be the length thereof and a span shall be the breadth thereof 17 And thou shalt †Heb. fill in iâ—… fillings of stone set in it settings of stones even four rows of stone c It is needless to trouble the reader with the explication of these stones which the Iewish Doctors themselves are not agreed in seeing this use of them is now abolished It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure possibly with respect to some disposition or concernment of each tribe which at this distance we cannot learn the first row shall be a ‖ Or rubie sardius a topaz and a carbuncle this shall be the first row 18 And the second row shall be an emeraud a saphir and a diamond 19 And the third row a ligure an agate and an amethyst 20 And the fourth row a beryl and an onyx and a jasper they shall be set in gold in their †Heb. fillings inclosings 21 And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve tribes d i. e. According to the order of their birth the first stone to the eldest the second to the next c. 22 And thou shalt make upon the breast-plate chains at the ends e Some think these are the same with those mentioned v. 14. But it seems improbable and without example that God should in this short description and that within a few verses give a new
made by the workmen whereas the Urim and Thummim seems to have been made immediately by God or by Moses with Gods direction of the latter Lev. 8. because the stones are implyed in the breast-plate as a part of it and being fastened to it whereas there he onely mentions what was put in by Moses himself There are other conjectures as that it was the name Jehovah or some visible representations c. But such conjectures are easily denied as affirmed It is therefore more modest and reasonable to be silent where God is silent than to indulge our selves in boundless and groundless fancies It may suffice us to know that this was a singular piece of Divine Workmanship which the High-priest was obliged to wear upon solemn occasions as one of the conditions upon which God engaged to give him answers Which answers God might give to him either by inward suggestion to his mind or by a vocal expression to his ear But which of those ways or whether by any other way it is needless now to search and impossible certainly to discover and they shall be upon Aarons heart when he goeth in before the LORD and Aaron shall bear the judgment of the children of Israel q A short speech As the testimony is oft put for the ark of the testimony so is the judgment here for the breast-plate of judgment i. e. that breast-plate which declared the judgment or oracle or mind of God to the Israelites in those cases which they brought to the Lord. upon his heart before the LORD continually r i. e. At all times when he shall appear before the Lord in the holy-place 31 And thou shalt make the robe of the ephod s Not the Ephod it self for that was prescribed before ver 6. but a long and loose robe called the robe of the Ephod because it was worn next under it and was girded about the High-priests body with the curious girdle of the Ephod all of blue 32 And there shall be an hole in the top of it in the midst thereof it shall have a binding of woven work round about the hole of it as it were the hole of an habergeon that it be not rent 33 And beneath upon the ‖ Or Skirts hem of it thou shalt make pomegranates t The figures of Pomegranates but flat and embroidered of blue and of purple and of scarlet round about the hem thereof and bells u By the sound whereof the people might be admonished of the work which the Priest was employed in and thereby be provoked to joyn their affections and devotions with his These pomegranates and bels might note either 1. the qualifications of the Priest who was both to declare or give forth the sound of pure and wholesome doctrine and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation Or 2. The glorious atchievements of Christ who caused the sound of his doctrine to be heard by all men and offered up himself as a sacrifice to God for a sweet-smelling savour Eph. 5. 2. of gold between them round about 34 A golden bell and a pomegranate a golden bell and a pomegranate upon the hem of the robe round about 35 * Ecclesiastic 45. 9. And it shall be upon Aaron to Minister and his sound shall be heard when he goeth in unto the holy place before the LORD and when he cometh out that he die not u For his disobedience or carelesness For though the matter might seem small in it self yet it was an errour in Gods worship wherein God is more severe than in other things and it was an errour of the High-priest who had more knowledge of Gods mind herein and was obliged to more care and diligence not onely for himself but for the influence of his bad example upon the people 36 And thou shalt make a plate x Like an half coronet reaching as the Iews say from ear to ear of pure gold and grave upon it like the engravings of a signet HOLINESS TO THE LORD y To mind the Priest of his special consecration to God and of that singular â—…oliress which was required of him as at all times so especially in his approaches to God It might also represent Christ who is called the holy one of God and who is a crowned Priest or both King and Priest 37 And thou shalt put it on a blue lace z The words may be rendered thou shalt put it on or bind it as the vulgar renders it with a blue lace to wit upon the mitre as it follows that it may be upon the mitre upon the fore-front of the mitre it shall be 38 And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things a Either 1. that he being consecrated to God for this end that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God might bear the punishment for any miscarriage committed therein which he could have prevented Or rather 2. that he being an holy person and appointed by God to make a typical reconciliation for the 〈◊〉 of the people and to intercede for them might take away or obtain from God the pardon of their iniquity wherewith even their holy things are defiled if God should severely mark what is amiss in them Which sence the last words of the verse favour And the High-Priest was herein eminently a Type of Christ who properly and truly bare and took away the iniquity of his peoples holy things by his sacrifice and intercession which the children of Israel shall hallow in all their holy gifts b i. e. Shall separate or consecrate unto God in all their offerings or gifts If there be any thing amiss either in the thing offered or in the manner of offering God upon the Priests intercession will pardon it and it shall be alwayes c i. e. At all times of his solemn appearance before God upon his forehead that they may be accepted before the LORD 39 And thou shalt embroider the coat d This was a loose and large garment made with sleeves worn under the Ephod reaching down to the seet which was girt with a girdle Lev. 8. 7. of fine linen and thou shalt make the mitre of fine linen and thou shalt make the girdle of needle-work 40 And for Aarons sons thou shalt make coats e Not of woollen Ezek. 44. 17. but of linnen Exod. 39. 27. These were Ephods 1 Sam. 22. 18. and thou shalt make for them girdles and bonnets shalt thou make for them for glory and for beauty 41 And thou shalt put them upon Aaron thy brother and his sons with him and * chap. 29. â—… and 30. 30. shalt anoint them and †Heb. fill their hand consecrate them f Heb. fill their hands i. e. present them to God with part
8. Dâ—…t 1. 17. Psal. 47. 9. 28 And it shall be Aarons and his sons by a statute for ever from the children of Israel for it is an heave-offering z Under which is comprehended also the wave-offering as plainly appears both from the context and from the parity of reason these offerings being of the same nature and designed for the same purpose and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings even their heave-offering unto the LORD 29 And the holy garments of Aaron shall be his sons a i. e. His eldest sons successively after him to be anointed therein and to be consecrated b By some other Priest there being no other higher person who could do it and therefore the necessity of it made it warrantable in them 30 And †Heb. he of his sons * Num. 20. 2â—… that son that is priest in his stead shall put them on seven dayes c For so long the solemnity of the consecration lasted ver 35. when he cometh into the tabernacle of the congregation to minister in the holy place d Both that strictly so called and in the most holy place for as none could go into the most holy place except the High-Priest so there were some things to be done in the holy place which none but he could do See Levit. 4. 7 8. 31 And thou shalt take the ram of the consecration and seethe his flesh in the holy place e In the Court-yard at the door of the Tabernacle where it was both boiled and eaten as appears from this and the next verse and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering though they were of the people who were not admitted into any other Holy place but this 32 And Aaron and his sons shall eat the flesh of the ram and the * Lev. 8. 31. Matth. 12. 4. bread that is in the basket by the door of the tabernacle of the congregation 33 And they shall eat those things f i. e. The remainders of the oblations mentioned verse 32. wherewith the atonement was made to consecrate and to sanctifie them but a stranger g i. e. One who is not of the Priestly race whereas in other peace-offerings the offerer did eat a part shall not eat thereof because they are holy 34 And if ought of the flesh of the consecrations or of the bread remain unto the morning then thou shalt burn the remainder h According to the Law of all Peace-offerings except those which were vows or voluntary offerings Levit. 7. 16 17. which these were not compare Exod. 12. 10. with fire it shall not be eaten because it is holy 35 And thus shalt thou do unto Aaron and to his sons according to all things which I have commanded thee seven dayes shalt thou consecrate them 36 And thou shalt offer every day a bullock for a sin offering for atonement i As well for the Priests as for the Altar both which as they were or might be polluted so they needed the sprinkling of this blood to sanctifie them to shew that all persons and things were fitted for Gods service and accepted by him onely for and thorough the blood of Christ. and thou shalt cleanse the altar when thou hast made an atonement for it and thou shalt anoint it to sanctifie it 36 Seven dayes thou shalt make an atonement for the altar and sanctifie it * chap. 40. 1â—… and it shall be an altar most holy k As appears from the following reason because it was not onely holy in it self but by its touch communicated a legal Holiness to other things ‖ Or 〈◊〉 Lev. 6. 18. * chap. 30. 29. whatsoever toucheth the altar shall be holy l This may be understood either 1. Of persons as a caution that none should touch the Altar but holy and consecrated persons Or rather 2. Of things yet not of all things for polluted things were not made holy by the touch of holy things which is affirmed Hagga 2. 12. but of things belonging to the Altar of offerings which by Gods appointment were to be offered which were sanctified by being laid upon this Altar and therefore the Altar was greater and more holy than the gift as our blessed Saviour notes Matth. 23. 19. 38 Now this is that which thou shalt offer m This is the chief end and use of this Altar though it served also for other sacrifices upon the altar * Numb 28. 〈◊〉 two lambs of the first year * Dan. 12. 〈◊〉 day by day continually n To shew partly that men do daily contract new defilement and daily need new pardons and partly that God is not onely to be Worshipped upon Sabbath-dayes and other set and solemn times but every day 39 The one lamb thou shalt offer in the mornning o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all and the other lamb thou shalt offer †Heb. 〈◊〉 the two eveâ—… at even o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all 40 And with the one lamb a tenth-deal p The tenth part of an Ephah as is evident from Numb 28. 5. which is an Omer Exod. 16. 36. of flour mingled with the fourth part of an hin of beaten oil and the fourth part of a hin q An Hin was a measure for liquid things as the Ephah was for dry things containing six pints of our measure of wine for a drink-offering 41 And the other lamb thou shalt offer at even and shalt do thereto according to the meat-offering of the morning and according to the drink-offering thereof for a sweet savour an offering made by fire unto the LORD 42 This shall be a continual burnt-offering throughout your generations at the door of the tabernacle †Heb. of 〈◊〉 ing of the congregation before the LORD where r Either 1. At which door for there the Lord stood and talked with Moses Exod. 33. 9 10. Or rather 2. In which Tabernacle to wit in the innermost part of it because that was the principal place where God did ordinarily reside and meet with his people Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle and that with Moses onely not with the people with whom he is said to meet in this place verse 43. Adde to this that the place where God
is unto me verse 31. you shall account it holy as I do 33 Whosoever compoundeth any like it or whosoever putteth any of it upon a stranger n The word stranger is commonly used to note the Gentiles or such as were not of Israels race but sometimes it notes those that are not of the Priestly race as Exod. 29. 33. Levit. 22. 12 13. And so it seems to be here And if any of the Kings were anointed with this oil it was done by Gods special appointment who may dispence with his own Laws * Gen. 17. 1â—… shall even be cut off from his people 34 And the LORD said unto Moses take unto thee sweet spices stacte and onycha and Galbanum o The Jews themselves are not agreed what these were and it concerns not Christians much to know the use of them being abolished It is evident they were each of them sweet spices and therefore this Galbanum was not of the common kind which gives a very bad sent these sweet spices with pure frankincense of each shall there be a like weight p Heb. Alone shall be with alone i. e. Each of these alone shall be with another alone to wit in equal quantity Or it may note that each of these was to be taken and beaten a part and then mixed together Or it shall be alone alone i. e. absolutely and certainly alone the doubling of the word increasing the signification and thus it doth not belong to all the ingredients because the Hebrew verb is here of the singular number but onely to the Frankincense and the sense may be that whereas the other things shall be tempered together the Frankincense should be alone which may seem most agreeable both to the common use of Frankincense and to its differing nature from the other things mentioned two of them at least being confessedly liquid things 35 And thou shalt make it a perfume a confection after the art of the apothecary †Heb. salâ—… tempered together q Heb. Salted either 1. properly for salt was to be offered with all offerings Levit. 2. 13. And the Hebrew Doctors tell us that six eggshels full of salt were used or 2. Metaphorically well mixed together as salt was with things either offered to God or eaten by man pure r Of the best of each kind of drugs the most perfect and uncorrupted and holy 36 And thou shalt beat some of it s So much as is sufficient for the daily incense very small and put of it before the testimony in the tabernacle †Heb. of 〈◊〉 ing of the congregation * chap. 29. â—… Lev. 16. 2. where I will meet with thee it shall be unto you most holy 37 And as for the perfume which thou shalt make ye shall not make to your selves according to the composition thereof it shall be unto thee holy for the LORD 38 Whosoever shall make like unto that to smell thereto shall even be cut off from his people CHAP. XXXI 1 AND the LORD spake unto Moses saying 2 See I have called by name Bezaleel the son of Uri the son of Hur a He seems to be the same mentioned 1 Chron. 2. 20. of the tribe of Judah 3 And I have filled him with the spirit of God b Which was now necessary because the Israelites in Egypt wanted ingenuous education to learn these things and therefore needed inspiration in c Or with the following clauses being explicatory of the former shewing what gifts of the spirit God had filled him with to wit Wisdom c. wisdom and in understanding and in knowledge and in all manner of workmanship 4 To devise cunning works to work in gold and in silver and in brass 5 And in cutting of stones to set them and in carving of timber to work in all manner of workmanship 6 And I behold I have given with him Aholiab the son of Ahisamach of the tribe of Dan and in the hearts of all that are wise-hearted d That have wisdom and skil sufficient to do these things under the inspection and direction of Bezaleel and Aholiab the principal workmen I have put wisdom that they may make all that I have commanded thee 7 The tabernacle of the congregation and the ark of the testimony and the mercy-seat that is thereupon and all the †Heb. vessel furniture of the tabernacle 8 And the table and his furniture and the pure candlestick with all his furniture and the altar of incense e So called by way of eminency not onely because it was made of pure gold and was not defiled with blood for so some other things were but especially to mind the Priests of their duty in keeping it neat and clean it being more subject to defilement than other things 9 And the altar of burnt-offering with all his furniture and the laver and his foot 10 And * â—…h 39. 1. c. the clothes of service f Wherein the Ark and other sacred utensils were wrapped up when they were to be removed See Exod. 35. 19. and Numb 4. and the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 11 And the anointing oil and †Heb. incense of 〈◊〉 sweet incense for the holy place according to all that I have commanded thee shall they do 12 And the LORD spake unto Moses saying 13 Speak thou also unto the children of Israel saying Verily my sabbaths ye shall keep g This precept is here repeated either 1. to shew the chief use of the Tabernacle and all this cost and trouble about it to wit that they might there acceptably serve God as in some measure upon every day so especially upon the Sabbath day Or rather 2. to restrain the time for the doing of the forementioned works q. d. Though the work of the Tabernacle and utensils be holy and for an holy use yet I will not have it done upon my holy day The sabbath was not made for them but they for it and therefore they shall give place to it for it is a sign between me and you h The sabbath is a fivefold sign 1. Commemorative of Gods creation of and Dominion over them and all other things to whom they do hereby profess their subjection 2. Indicative shewing that they were made to be holy and that their sanctification can be had from none but from God as it here follows and from the observation of Gods days and appointments 3. Distinctive whereby they owned themselves to be the Lords peculiar people by a religious keeping of those Sabbaths which the rest of the World grossely neglected and profanely scossed aâ—… 4. Prâ—…figurative of that rest which Christ should purchase for them to wit a rest from the burden of the ceremonial and from the curâ—…s and rigours of the moral Law as also from sâ—…n and the wrath of God for ever See
workmen here spoken of but by others How then comes this to be mentioned here Ans. 1. The shew-bread may be here put for the vessels for the receiving of the shew-bread by an usual Metonymy of the adjunct the thing contained put for the thing containing as treasures are put for the place where the treasures are put Psal. 135. 7. Mat. 2. 11. and 12. 35. and the gifts or offerings of God for the treasury where they were put Luk. 21. 4. Hence Tremellius renders this place and the vessels of the shew-bread Obj. All the vessels of the Table are mentioned before of which this was one Ans. It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind such as this unquestionably was the table being made principally for this use Thus Mark 16. 7. Tell my disciples and Peter Like examples are in 2 Sam. 2. 30. 1 King 11. 1. Psal. 18. the Title Act. 1. 14. and in other Authors And for the particle Vau and which may seem to imply that these were things of another kind and not any vessels of the Table that is oft put for especially as Ios. 2. 1. Mark 16. 7. and so onely notes an eminent thing of the same kind as hath been said Ans. 2. Though God did not prescribe the making of the shew-bread yet he mentions it together with the table Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also where Moses to shew his exactness and fidelity doth punctually repeat the same things to the people which he had received in command from God In like manner the oil which fed the light of the lamps is mentioned here in the next verse because the lighting of the lamps was prescribed Exod. 25. 37. 14 The candlestick also for the light and his furniture and his lamps with the oil for the light 15 * 〈…〉 And the incense altar and his staves and the anointing oil and the sweet incense and the hanging for the door at the entring in of the Tabernacle 16 * chap. 27. 1. The altar of burnt-offering with his brazen grate his staves and all his vessels the laver and his foot 17 The hangings of the court his pillars and their sockets and the hanging for the door of the court 18 The pins of the tabernacle and the pins of the court and their cords 19 The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 20 And all the congregation of the children of Israel departed from the presence of Moses 21 And they came every one whose heart stirred him up k i. e. Whose heart being desirous and ready to serve God ingaged his hand to offer what he had to his service and every one whom his spirit made willing and they brought the LORDS offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22 And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings l Obj. Aaron had goâ—… these from them for the making of the calf Exod. 32. Ans. Though the generality of the people did then part with their ear-rings yet there was a considerable number who did not as being unsatisfied with that Idolatrous design and it may seem that the women would not part with theirs being more fond of their ornaments than of their Idols See the notes on Exod. 32. 3. and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23 And every man with whom was found blue and purple and scarlet and fine linen and goats hair and red skins of rams and badgers skins brought them 24 Every one that did offer an offering of silver and brass brought the LORDS offering and every man with whom was found shittim-wood for any work of the service brought it 25 And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linnen 26 And all the women whose heart stirred them up in wisdom m This word seems better to agree with the following than with the foregoing word they spâ—… with wisdom i. e. with skill and art spun goats hair 27 And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28 And * chap. 30. 23. spice and oil for the light and for the anointing oil and for the sweet incense 29 The children of Israel brought a willing offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30 And Moses said unto the children of Israel See * chap. 31. 2. the LORD hath called by name Bezaleel the son of Uri the son of Hur of the tribe of Judah 31 And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32 And to devise curious works to work in gold and in silver and in brass 33 And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34 And he hath put in his heart that he may teach n To wit others to work under him for the work required many hands and it is a peculiar gift of God to be apt to teach which every skilful man hath not both he and Aholiab the son of Ahisamach of the tribe of Dan. 35 Them hath he filled with wisdom of heart to work all manner of work of the ingraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work CHAP. XXXVI 1 THen wrought Bezaleel and Aholiab and every wise-hearted man in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary a Or of the holy place to wit of the Tabernacle so called by a Prolepsis and Synecdoche according to all that the LORD had commanded 2 And Moses called b God had qualified them before but that is not sufficient without a call Bezaleel and Aholiab and every wise-hearted man in whose heart the LORD had put wisdom even every one whose heart stirred him up to come unto the work to do it 3 And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary to make it withal And they brought yet unto him free-offerings every morning c Which time they chose as the first and
d The height relates to its standing or hanging upright and the breadth relates to the hanging it self and the height of the hanging was taken in the breadth was five cubits answerable to the hangings of the court 19 And their pillars were four and their sockets of brass four their hooks of silver and the overlaying of their chapiters and their fillets of silver 20 And all the * chap. 27. 19. pins of the tabernacle and of the court round about were of brass 21 This is the sum of the tabernacle e This doth not belong to the following account of Gold and Silver but to the foregoing particulars of holy things relating to the Tabernacle for these onely were committed to the care of the Levites as it here follows but this Gold and Silver was put into other hands even of the tabernacle of testimony as it was counted according to the commandment of Moses for the service of the Levites f i. e. For those holy uses and services which the Levites administred by the hand of Ithamar son to Aaron the priest 22 And Bezaleel the son of Uri the son of Hur of the Tribe of Judah made all that the LORD commanded Moses 23 And with him was Aholiab son of Ahisamach of the tribe of Dan an engraver and a cunning workman and an embroiderer in blue and in purple and in scarlet and fine linen 24 All the gold that was occupied for the work in all the work of the holy place even the gold of the offering was twenty and nine talents g Every talent contained three thousand shekels See Gen. 23. 15. Exod. 30. 13. It is not said that all this Gold and following Silver were used about the building of the Tabernacle for the people brought much more than enough Exod. 36. 5. And these remains it is probable were put into the sacred treasury to be used as occasion should require and seven hundred and thirty shekels after the shekel of the sanctuary 25 And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred and threescore and fifteen shekels after the shekel of the sanctuary 26 A * chap. 30. 〈◊〉 Bekah for †Heb. a poâ—… every man that is half a shekel after the sekel of the sanctuary for every one that went to be numbred from twenty years old and upward for * Num. 1. 46. six hundred thousand and three thousand and five hundred and fifty men 27 And of the hundred talents of silver were cast the * chap. 26. 19 21 25 32. sockets of the sanctuary and the sockets of the vail an hundred sockets of the hundred talents a talent for a socket 28 And of the thousand seven hundred seventy and five shekels he made hooks for the pillars and overlaid their chapiters and filletted them 29 And the brass of the offering was seventy talents and two thousand and four hundred shekels 30 And therewith he made the sockets to the door of the tabernacle of the congregation and the brazen altar and the brazen grate for it and all the vessels of the altar 31 And the sockets of the court round about and the sockets of the court-gate and all the pins of the tabernacle and all the pins of the court round about CHAP. XXXIX 1 AND of the blue and purple and scarlet they made clothes of service to do service in the holy place and * chap. 31. 10. and 35. 19. made the holy garments for Aaron as the LORD commanded Moses 2 And he made the ephod of gold blue and purple and scarlet and fine twined linen 3 And they did beat the gold into thin plates and cut it into wiers to work it in the blue and in the purple and in the scarlet and in the fine linnen with cunning work 4 They made shoulder pieces for it to couple it together by the two edges was it coupled together 5 And the curious girdle of his ephod that was upon it was of the same according to the work thereof of gold blue and purple and scarlet and fine twined linen as the LORD commanded Moses 6 * chap. 28. 9. And they wrought onyx-stones inclosed in ouches of gold graven as signets are graven with the names of the children of Israel 7 And he put them on the shoulders of the Ephod that they should be stones for a * chap. 28. 12. memorial to the children of Israel as the LORD commanded Moses 8 And he made the breast-plate of cunning work like the work of the ephod of gold blue and purple and scarlet and fine twined linen 9 It was foursquare they made the brest-plate double a span was the length thereof and a span the breadth thereof being doubled 10 And they set in it four rows of stones the first row was a ‖ Or Ruby Sardius a Topaz and a Carbuncle this was the first row 11 And the second row an Emeraud a Saphir and a Diamond 12 And the third row a Ligure an Agate and an Amethyst 13 And the fourth row a Beryl an onyx and a Jasper they were inclosed in ouches of gold in their inclosings 14 And the stones were according to the names of the children of Israel twelve according to their names like the ingravings of a signet every one with his name according to the twelve Tribes 15 And they made upon the Brest-plate chains at the ends of wreathen work of pure gold 16 And they made two ouches of gold and two gold rings and put the two rings in the two ends of a brest-plate 17 And they put the two wreathen chains of gold in the two rings on the ends of the brest-plate 18 And the two ends of the two wreathen chains they fastned in the two ouches and put them on the shoulder-pieces of the Ephod before it 19 And they made two rings of gold and put them on the two ends of the breast-plate upon the border of it which was on the side of the Ephod inward 20 And they made two other golden rings and put them on the two sides of the Ephod underneath toward the fore-part of it over-against the other coupling thereof above the curious girdle of the Ephod 21 And they did bind the brest-plate by his rings unto the rings of the Ephod with a lace of blue that it might be above the curious girdle of the Ephod and that the brest-plate might not be loosed from the Ephod as the LORD commanded Moses 22 And he made the robe of the Ephod of woven work all of blue 23 And there was a hole in the midst of the robe as the hole of an habergeon with a band round about the hole that it should not rent 24 And they made upon the hems of the robe pomegranates of blue and purple and scarlet and twined linen 25 And they made * chap. 28. 〈◊〉 bels of pure gold and put the bels between the pomegranates
yet were burning or rather 2. after it for the daily burnt-offering was first to be offered both as more eminently respecting Gods honour which ought to be preferred before all things and as the most solemn and stated sacrifice which should take place of all voluntary and occasional oblations and as a sacrifice of an higher nature and use being for expiation and atonement without which no peace could be obtained nor peace-offering offered with acceptance which is upon the wood that is on the fire it is an offering made by fire of a sweet savour unto the LORD 6 And if his offering for a sacrifice of peace-offering unto the LORD be of the flock male or female he shall offer it without blemish 7 If he offer a lamb for his offering then shall he offer it before the LORD 8 And he shall lay his hand upon the head of his offering and kill it before the Tabernacle of the Congregation and Aarons sons shall sprinkle the blood thereof round about upon the altar 9 And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the LORD the fat thereof and the whole rump e Which in sheep is fat and sweet and in these parts was very much larger and better than ours as is agreed both by antient and modern writers and therefore was fitly offered to God it shall he take off hard by the back-bone and the fat that covereth the inwards and all the fat that is upon the inwards 10 And the two kidneys and the fat that is upon them which is by the flanks and the caul above the liver with the kidneys it shall he take away 11 And the Priest shall burn f i. e. The parts now mentioned and for the rest they fell to the Priest Levit. 7. 31. it upon the altar it is †Heb. the bread 〈◊〉 16. chap. 21. 6. the food g i. e. The fewel of the fire or the matter of the offering It is called food Heb. bread to note Gods acceptance of it and delight in it as men delight in their food of the offering made by fire unto the LORD 12 And if his offering be a goat then he shall offer it before the LORD 13 And he shall lay his hand upon the head of it and kill it before the Tabernacle of the Congregation and the sons of Aaron shall sprinkle the blood thereof upon the altar round about 14 And he shall offer thereof his offering even an offering made by fire unto the LORD the fat that covereth the inwards and all the fat that is upon the inwards 15 And the two kidneys and the fat that is upon them which is by the flanks and the caul above the liver with the kidneys it shall he take away 16 And the Priest shall burn them g The parts mentioned among which the tail is not one as it was in the sheep because that in goats is a refuse part upon the altar it is the †Heb. bread food of the offering made by fire for a sweet savour All the fat h This is to be limited 1. to those beasts which were offered or might be offered in sacrifice as it is explained and restrained Levit. 7. 23 25. 2. to that kind of fat which is here above mentioned and required to be offered which was separated or easily separable from the flesh for the fat which was here and there mixed with the flesh they might eat Deut. 32. 14. Neh. 8. 10. is the LORDS 17 It shall be a perpetual statute for your generations throughout all your dwellings i Not onely at or near the Tabernacle nor onely of those beasts which you actually sacrifice but also in your several dwellings and of all that kind of beasts that ye eat neither fat k This was forbidden 1 To preserve the reverence of the holy rites and sacrifices 2. That they might be taught hereby to acknowledge God as their Lord and the Lord of all the creatures who might reserve what he pleased to himself 3. To exercise them in obedience to God and self-denial and mortification of their appetites even in those things which probably many of them would much desire nor * Gen. 9. 4. chap. 7. 23 26. 17. 10 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7. blood l This was forbidden partly to maintain reverence to God and his worship partly out of opposition to Idolaters who used to drink the blood of their sacrifices partly with respect unto Christs blood thereby manifestly signified and partly for moral admonition about avoiding cruelty c. CHAP. IV. 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel saying * Num. 15. 24 If a soul shall sin a This must necessarily be understood of more than common sins and daily infirmities for if every such sin had required an offering it had not been possible either for most sinners to bear such a charge or for the altar to receive so many sacrifices or for the Priests to manage so infinite a work And for ordinary sins they were ceremonially expiated by the daily offering and by that on the great day of atonement Levit. 16. 30. through ignorance b Or errour either not knowing his fact to be sinful as appears by comparing ver 13 14. or not considering it but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation as the Hebrew word signifies Psal. 119. 67. Compare Iob 19. 4. Psal. 19. 13. The words may be thus rendred in or about every or any of the commandements of the Lord which should not be done or which concern things that should not be done to wit in any negative commands And there is great reason why a sacrifice should be more necessary for these than for other sins because affirmative precepts do not so strictly and constantly bind men as the negative do and if a man through ignorance have neglected them he may yet recover his errour and fulfil them against any of the commandments of the LORD concerning things which †Heb. shall not be done ought not to be done c and shall do against any of them d Then he shall offer according to his quality which is here to be understood out of the following verses 3 If the Priest that is anointed e i. e. The High-priest who onely was anointed after the first time See Exod. 29. 7. and 30. 30. and 40. 15. Lev. 10. 7. Numb 3. 3. His anointing is mentioned because he was not compleat High-priest till he was anointed do sin f Either in doctrine or practise which it is here supposed he may do And this is noted as a blot and character of imperfection in the Priesthood of the law whereby the Israelites were directed to expect another and better High-priest even one who is holy harmless and separate from sinners Heb.
the meat-offering it self was fine flour Levit. 2. 1. It is not likely that they eat it with 〈◊〉 bread shall it be eaten in the holy place * chap. 10. 12. in the court of the tabernacle of the congregation y In some special room appointed for that purpose See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19 24 The reason why this was to be eaten onely by holy persons â—…nd that in an holy place is given ver 17. because it is most holy and therefore to be treated with greater reverence they shall eat it 17 It z That part which remains to the Priest for the part here offered to God seems not to have been bake at all shall not be baken with leaven * Num. 18. 9 1â—… I have given it unto them for their portion of my offerings made by fire it is * chap. 2. 3. most holy as is the sin-offering and as the trespass-offering 18 All the males among the children of Aaron shall eat of it it shall be a statute for ever in your generations concerning the offerings of the LORD made by fire * chap. 22. 4 5 6. every one that toucheth them shall be holy a It may be understood either 1. Of persons that none should touch or eat them but consecrated persons to wit Priests Or this may be an additional caution that they wâ—…o eat them should be not onely Priests or their made-children but also 〈◊〉 i. e. having no uncleanness upon them 〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉 2. Oâ—… things as may be gathered by compariâ—… 〈◊〉 with ver 2â—… 28. Whatsoever toucheth them as 〈◊〉 the 〈◊〉 that receives them the knife or spoon c. which is used about them those shall be taken for holy and not employed â—…or common uses See Exod. 29. 37. 19 And the LORD spake unto Moses saying 20 This is the offering of Aaron and of his sons which they shall offer unto the LORD in the day when he is anointed b When any of them are anointed for High-Priest for he onely of all the Priests was to be anointed in future ages This Law of his consecration was delivered before Exod. 29. 2 24 25. and is here repeared because of some additions made to it the tenth part of an * Exod. 16. 36 Ephah of fine flour for a meat-offering perpetual c To wit whensoever any of them shall be so anointed half of it in the morning and half thereof at night d Or In the evening the one to be annexed to the morning sacrifice the other to the evening sacrifice over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices Exod. 29. 40. 21 In a pan it shall be made with oyl and when it is baken e Or Fryed so that it swells and bubbles up thou f Who art so anointed and consecrated verse 22. shalt bring it in and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD 22 And the Priest of his sons * chap. 4. 3. that is anointed in his stead shall offer it it is a statute for ever unto the LORD * Exod. 29. 25. it shall be wholly burnt 23 For every meat-offering for the priest shall be wholly burnt it shall not be eaten f No part of it shall be eaten by the Priest as it was when the offering was for the people The reason of the difference is partly because when he offered it for the people he was to have some recompence for his pains which he could not expect when he offered it for himself partly to signifie the imperfection of the Levitical Priests who could not bear their own iniquity for the Priests eating part of the peoples sacrifices did signifie his typical bearing of the peoples iniquity as appears from Levit. 10. 17. and partly to teach the Priests and Ministers of God that it is their duty to serve God with singleness of heart and to be content with Gods honour though they have no present advantage by it 24 And the LORD spake unto Moses saying 25 Speak unto Aaron and to his sons saying This is the law of the sin-offering * chap. 1. 3 5 11 and 4. 24 29 33. in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD it is most holy 26 * chap. 21. 22. The priest that offereth it for sin g For the sins of the rulers or of the people or any of them but not for the sins of the Priests for then its blood was brought into the Tabernacle and therefore it might not be eaten shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation 27 ‖ Or whosoever ver 18. Whatsoever shall touch the flesh thereof shall be holy * Of which see the note on verse 18. and when there is sprinkled of the blood thereof upon any garment h Upon the Priests garment for it was he onely that sprinkled it and in so doing he might easily sprinkle his garments thou shalt wash that whereon it was sprinkled in the holy place i Partly out of reverence to the blood of sacrifices which hereby was kept from a prophane or common touch and partly that such garments might be decent and fit for sacred administrations 28 But the earthen vessel wherein it is sodden * chap. 11. 33. shall be broken k Because being full of pores the liquor in which it was sodden might castly sink into it whereby it was ceremonially holy and therefore was broken least afterwards it should be abused to prophane or common uses and if it be sodden in a brazen pot it shall be both scoured and rinsed in water l And not broken as being of considerable value which therefore God would not have unnecessarily wasted And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour 29 All the males among the Priests shall eat thereof it is most holy 30 * Heb. 13. 1â—… And no sin-offering m Such were the sacrifices offered for the High-priest or for the whole assembly either severally Levit. 4. 7 18. or jointly for both in the yearly atonement Levit. 16. 27 33. whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place shall be eaten it shall be burnt in the fire CHAP. VII 1 LIkewise * chap. 5. â—… this is the law of the trespass-offering * chap. 21. â—… it is most holy 2 In * chap. 1. 3. â—… 11. and 4. 2 29. 33. the place where they kill the burnt-offering shall they kill the trespass offering and the blood thereof shall he sprinkle round about upon the
out of the offerings of the LORD made by fire in the day o This was their portion appointed them by God in that day and therefore to be given to them in after ages Or from the day c. and thence forward the Hebrew preposition beth being put for min as it is frequently when he presented them to minister unto the LORD in the priests office 36 Which the LORD commanded to be given them of the children of Israel * Exod. 40. 13 15. chap. 8. 12 30. in the day that he anointed them by a statute for ever throughout their generations 37 This is the law of the burnt-offering of the meat-offering and of the sin offering and of the trespass offering and of the consecrations p i. e. Of the sacrifice offered at the consecration of the Priests and of the sacrifice of the peace-offerings 38 Which the LORD commanded Moses in mount Sinai in the day that he commanded the children of Israel to offer their oblations unto the LORD in the wilderness of Sinai CHAP. VIII 1 AND the LORD spake unto Moses a This is here premised to shew that Moses did not confer the Priesthood upon Aaron by vertue of his relation or affection to him but by Gods appointment which also appears from the following story saying 2 * Exod. 29. 1. Take Aaron and his sons with him and the * Exod. 28. 2. 4. garments and * Exod. 30. 24. the anointing oyl and a bullock for the sin offering and two rams and a basket of unleavened bread 3 And gather thou all the congregation b The elders which represented all and as many of the people as would and could get thither that all might be witnesses both of Aarons commission from God and of his work and business together unto the door of the tabernacle of the congregation 4 And Moses did as the LORD commanded him and the assembly was gathered together unto the door of the tabernacle of the congregation 5 And Moses said unto the congregation * Exod. 29. 4. This is the thing which the LORD commanded to be done 6 And Moses brought Aaron and his sons and washed them with water 7 And he put upon him the coat c The linen breeches prescribed Exod. 28. 42. are not here mentioned because they were not to be put on at his consecration but afterwards in the execution of his office and girded him with the girdle and clothed him with the robe and put the Ephod upon him and he girded him with the curious girdle of the Ephod and bound it unto him therewith 8 And he put the breast-plate upon him also * Exod. 28. 〈◊〉 he put in the breast-plate the Urim and the Thummim 9 And he put the mitre upon his head also upon the mitre even upon his forefront did he put the golden plate the holy Crown * Of which see Exod. 29. 6. as the LORD * Exod. 28. 3â—… c. commanded Moses 10 * Exod. 30. 〈◊〉 And Moses took the anointing oyl and anointed the tabernacle and all that was therein and sanctified them 11 And he sprinkled thereof upon the altar seven times d To signifie the singular use and holiness of it which it was not only to have in it self but also to communicate to all the sacrifices laid upon it and anointed the altar and all his vessels both the laver e Where the Priests washed themselves and the sacrifices and vessels or instruments of the holy ministration See Levit. 6. 28. and his foot to sanctifie them 12 And he * Exod. 29 Ecclus. 45. â—… poured f In a plentiful manner as appears from Psal. 133. 2. whereas other persons and things were onely anointed or sprinkled with it of the anointing oyl upon Aarons head and anointed him to sanctifie him 13 * Exod. 29. â—… And Moses brought Aarons sons and put coats upon them and girded them with girdles and †Heb. 〈◊〉 put bonnets upon them as the LORD commanded Moses 14 * Exod. 29. â—… 10. And he brought the bullock g There were indeed seven bullocks to be offered at his consecration one every day Exod. 29. 35 36. but here he mentions onely one either by a common Enallage of number or because he here describes onely the work of the first day and leaves the rest to be gathered from it of which see ver 33. for the sin offering and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering 15 And he flew it and Moses took the blood and put it upon the horns of the altar round about with his finger and purified the altar and poured the blood at the bottom of the altar and sanctified it to make reconciliation upon it 16 And he took all the fat that was upon the inwards and the caule above the liver and the two kidneys and their fat and Moses burned it upon the altar 17 But the bullock and his hide h Which in the offerings for the people was not burnt but given to the Priest his flesh and his dung he burnt with fire without the camp as the LORD * Exod. 29. 〈◊〉 commanded Moses 18 * Exod. 29. 1â—… And he brought the ram for the burnt-offering and Aaron and his sons laid their hands upon the head of the ram 19 And he i Either Moses as in the following clause the pronoun being put for the noun or some other person by Moses his appointment which may be the reason why he is not named here as he is to the sprinkling of the blood which was an action more proper to the Priest and more essential to the sacrifice as the learned have observed killed it and Moses sprinkled the blood upon the altar round about 20 And he cut the ram into pieces and Moses burnt the head and the pieces and the fat 21 And he washed the inwards and the legs in water and Moses burnt the whole ram upon the altar It was a burnt-sacrifice for a sweet favour and an offering made by fire unto the LORD * Exod. 29. 18. as the LORD commanded Moses 22 And * Exod. 2â—… 1â—… he brought the other ram the ram of †Heb. fillings consecration and Aaron and his sons laid their hands upon the head of the ram 23 And he slew it and Moses took of the blood of it and put it upon the tip k The lowest and softest part of the ear called the tip or lap of the ear See Exod. 29. 20. of Aarons right ear and upon the thumb of his right hand and upon the great toe of his right foot 24 And â—…e brought Aarons sons and Moses put of the blood upon the tip of their right ear and upon the thumbs of their right hands and upon the great toes of their right feet and Moses sprinkled the blood upon the altar round about
is said to come down either 1. because the Altar stood upon raised ground to which they went up by an insensible ascent Compare Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies which was the upper end from offering of the sin offering and the burnt-offering and peace-offerings 23 And Moses z Who went in with Aaron to direct him and to see him perform those parts of his office which were to be done in the holy place about the lights and the table of shew-bread and of the altar of Incense upon which part of the blood of the sacrifices now offered was to be sprinkled according to the law Levit. 4. 7 16 17. and Aaron went into the tabernacle of the congregation and came out and blessed the people a i. e. Prayed to God for his blessing upon the people as this phrase is explained Numb 6. 23 c. and particularly for his gracious acceptation of these and all succeeding sacrifices and for his signification thereof by some extraordinary token which accordingly happened and the glory of the LORD b Either a miraculous brightness shining from the cloudy pillar as Exod. 16. 10. Numb 14. 10. Or a glorious and visible discovery of Gods gracious presence and acceptance of the present Ministery and service as it follows appeared unto all the people 24 And * Gen. 4. 4. 1 King 18. 38. 2 Chron. 7. 1. there came a fire c In token of Gods acceptation and approbation of the Priesthood now instituted and the sacrifices now offered and consequently of others of the like nature See the like instances Iudg. 6. 21. and 13. 19 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness out from before the LORD d Or from the face or presence of the Lord i. e. from the place where God was in a special manner present either 1. from heaven as 1 King 18. 38. 2 Chron. 7. 1. which is oft called Gods dwelling-place as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies where also God is said to dwell 2 King 19. 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God as 1 Chron. 13. 8 10. 16. 1. c. And this may seem more probable by comparing this with Levit. 10. 2. and consumed upon the altar the burnt-offering and the fat which when all the people saw they shouted e As wondering at rejoycing in and blessing God for this wonderful and gracious discovery of himself and of his favour to them therein and fell on their faces CHAP. X. 1 AND * Numb 3. 4. and 26. 61. 1 Chron. 24. 2. Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange fire a So called as not appointed for nor belonging to the present work fire not taken from the Altar as it ought but from some common fire before the LORD b Upon the Altar of incense which he commanded them not c For seeing Moses himself neither did nor might do any thing in Gods worship without Gods command which is oft noted of him for these to do it was a more unpardonable and inexcusable presumption Besides not commanding may be here put for forbidding as it is Ier. 32. 35. Now as this was forbidden implicitly Lev. 6. 12. especially when God himself made a comment upon that text and by sending fire from heaven declared of what fire he there spake so it is more than probable it was forbidden expresly though that be not here mentioned nor was it necessary it should be 2 And there went out fire from the LORD d From heaven or rather from the Sanctuary See chap. 9. 24. and devoured them e Destroyed their lives for their bodies and garments were not consumed as it appears from v. 4 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons without any hurt to their bodies or garments and they died before the LORD 3 Then Moses said unto Aaron This is it that the LORD spake f Though the express words be not recorded in Scripture where onely the heads of Sermons and Discourses are contained yet it is probable they were uttered by Moses in Gods name Howsoever the sence and substance of them is in many places See Exod. 19. 22. and 29. 43. Levit. 8. 35. saying I will be sanctified g This may note either 1. their duty to sanctifie God i. e. to demean themselves with such care and reverence and watchfulness as becomes the holiness of the God whom they serve and of the worship in which they are engaged whence he leaves them to gather the justice of the present judgment for their gross neglect herein Or 2. Gods purpose to sanctifie himself i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors how near soever they are to him in them that come nigh me h i. e. Who draw near to me or to the place where I dwell and are admitted into the holy place whence others are shut out It is a description of the Priests See Exod. 19. 22. Levit. 21. 17. Ezek. 42. 13 14. and before all the people I will be glorified i As they have sinned publickly and scandalously so I will vindicate my honour in a publick and exemplary manner that all men may learn to give me the glory of my soveraignty and holiness by an exact conformity to my laws and Aaron held his peace k Partly through excessive grief which is sometimes signified by silence as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgment of Gods justice and submission to it Compare Psal. 39. 10. Ezek. 24. 17. He murmured not nor replied against God nor against Moses wisely considering that their sin was directly against God and in that which is most dear and honourable in Gods account to wit in his worship and that Gods honour ought to be dearer to him than his sons and that this being the first violation of the law newly given and committed by those who should have been the strictest observers and assertors of it did deserve a very severe punishment 4 And Moses called Mishael and Elzaphan l For Aaron and his sons had scarce finished their consecration-work and were employed in their holy ministrations from which they were not to be called for funeral solemnities See Lev. â—…1 1 c. the sons of Uzziel the uncle of Aaron * See Exod. 6. 18. Numb 3. 19. and said unto them Come near carry your brethren m i. e. Kinsmen as that word is
oft used as Gen. 13. 8. and 24. 27. from before the Sanctuary out of the camp n Where the burying places of the Iews were that the living might neither be annoyed by the unwholsome sent of the dead nor defiled by the touch of their graves 5 So they went near and carried them in their coats o In the holy garments wherein they ministred which might be done either 1. as a testimony of a respect due to them notwithstanding their present failure and that God in judgment remembred mercy and when he took away their lives spared their souls Or 2. because being polluted both by their sin and by the touch of their dead bodies God would not have them any more used in his service out of the camp as Moses had said 6 And Moses said unto Aaron and unto Eleazar and unto Ithamar his sons * Num. 6. â—… Uncover not your heads p Either 1. by putting off your Miters and Bonnets or Ornaments and going bare-headed as mourners sometimes did See Lev. 13. 45. Ezek. 24. 17 23. Or 2. by shaving off the hair of your heads and beards as mourners did See Iob 1. 20. Ier. 7. 29. and 41. 5. Ezek. 4â—… 20. Mich. 1. 16. This latter may seem to be principally intended 1. because this ceremony of uncovering the head being used by the people as well as by the Priests in case of mourning as the places now alledged shew and the other ceremony here joyned with it of rending the clothes being also common to the people seems to imply that he speaks not of that uncovering the head which was peculiar to the Priests but to that which was common both to Priests and people especially seeing that which is here forbidden to these Priests is in the following words allowed to the people to bewail their death which as at other times it was so now probably might be performed by these same ceremonies 2. because the High-priest is forbidden to uncover his head in way of mourning for the dead not onely at that time when he was in actual ministration but at all times even when he had neither his miter nor any of the holy garments upon him Lev. 21. 10. neither rend your clothes q Give no signification of your sorrow mourn not for them partly lest you should seem to justifie and approve of your brethren and tacitly reflect upon God as too severe in his proceedings with them and partly least thereby you should be diverted from or disturbed in your present service which God expects should be done chearfully lest you die and lest wrath come upon all the people but let your brethren the whole house of Israel bewail the burning which the LORD hath kindled r Not so much in compassion to them against whom I have shewed such great and just indignation as in sorrow for the tokens of Divine displeasure 7 And ye shall not go out from the door of the tabernacle of the congregation s Where at this time they were either because this happened within the 7 days of their consecration See Lev. 8. 35. or because they were longer detained there about some other holy ministrations Though the former may seem more probable because the meat-offering here mentioned ver 12. and the sin-offering ver 16. were part of the consecration-offerings lest you die for the anointing oil of the LORD is upon you t You are persons consecrated peculiarly to Gods service which therefore it is just and reasonable you should prefer before all funeral solemnities and they did according to the word of Moses 8 And the LORD spake unto Aaron saying 9 * Ezek. 44. 21. 1 Tim. 3. 3. Do not drink wine nor strong drink u This is here added either because Nadab and Abihu had been led to their errour by drinking too much which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment or at lest because others might thereby be drawn to commit the same miscarriages which they might now commit from other causes Drunkenness is so odious a sin in it self especially in a Minister and most of all in the time of his administration of sacred things that God saw fit to prevent all occasions of it And hence the Devil who is Gods ape in his prescriptions for his worship required this abstinence from his Priests in their Idolatrous services thou nor thy sons with thee when ye go into the tabernacle of the congregation lest ye die It shall be a statute for ever throughout your generations 10 And that ye may * Jer. 15. 19. Ezek. 22. 26. and 44. 23. put difference between holy and unholy x Persons and things which Nadab and Abihu did not mistaking unholy or common fire for that which was sacred and appointed by God for their use and between unclean and clean 11 And that ye may teach y Be apt to teach aright which drâ—…nken persons are very unfit to do the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses 25 And whosoever beareth b Or taketh away out of the place where haply it may ly by which others may be either offended or polluted ought of the carcass of them shall wash his clothes and be unclean until the even 26 The carcasses c Which word is easily to be understood out of ver 24. and 25. where it is expressed of every beast which divideth the hoof and is not cloven footed nor cheweth the cud are unclean unto you every one that toucheth them shall be unclean 27 And whatsoever goeth upon his paws d Heb. upon his hands i. e. which hath feet divided into several parts like fingers as dogs cats apes bears c. among all manner of beasts that go on all four those are unclean unto you whoso toucheth their carcass shall be unclean until the even 28 And he that beareth the carcass of them shall wash his clothes and be unclean until the even they are unclean unto you 29 These also shall be unclean unto you among the creeping things that creep upon the earth the Weasel and the * Isa. 66. 17. Mouse and the Tortois after his kind 30 And the Ferret and the Camelion and the Lyzard and the Snail and the Mole 31 These are unclean to you among all that creep whosoever doth touch them when they be dead shall be unclean until the even 32 And upon whatsoever any of them when they are dead doth fall it shall be unclean whether it be any vessel of wood or rayment or skin or sack whatsoever vessel it be wherein any work is done it must be put into water and it shall be unclean until the even so it shall be cleansed 33 And every earthen vessel whereinto any of them falleth whatsoever is in it shall be unclean and * chap. 6. 28.
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ—… i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall †consecrate to minister in Heb. fill his â—…d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. â—…b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
by the priest and sacrifice and therefore both were to be without blemish partly moral to teach all Christians and especially Ministers of holy things what purity and perfection of heart and life they should labour after and that notorious blemishes in the mind or conversation render a man unfit for the Ministery of the Gospel and partly prudential because such blemishes were apt to breed contempt of the person and consequently of his function and of the holy things wherein he ministred For which reason some conceive that still such persons as have notorious defects or deformities which render them contemptible are not fit for the Ministery Which may be true in the general except where there are eminent gifts and graces which are sufficient to vindicate a man from the contemptibleness of his bodily presence The particular defects here mentioned I shall not enlarge upon because some of the Hebrew words are diversly interpreted and because the use of these things being abolished the knowledge of them is not very necessary let him not approach to offer the ‖ Or 〈◊〉 bread o Either the shew-bread one eminent part being named for the whole or the food i. e. all the oblations See before on ver 8. of his God 18 For whatsoever man he be that hath a blemish he shall not approach p Unto God or to serve him in his sanctuary a blind man or a lame or he that hath a flat nose q Most restrain this word to the nose and to some great deformity relating to it either the want of it wholly or in part or the shortness flatness or crookedness of it But according to others it signifies more generally a person that wants some member or members because the next word to which it is opposed signifies one that hath more members than he should or any thing * chap. 22. 23. superfluous 19 Or a man that is broken footed or broken handed 20 Or crook-backt or a ‖ Or too sleâ—…der dwarf or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken 21 No man that hath a blemish r Any notorious blemish whereby he is disfigured though not here mentioned of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire he hath a blemish he shall not come nigh to offer the bread of his God 22 He shall eat the bread of his God both of the most holy and of the holy s Which a Priest having any uncleanness upon him might not do Whereby God would shew the great difference between natural infirmities sent upon a man by God and moral defilements which a man brought upon himself What was holy and what most holy was declared before See Levit. 2. 3. and 6. 17. and 7. 1. and 14. 13. and 22. 10. 23 Onely he shall not go in unto the vail t i. e. To the second vail which was between the Holy and the most Holy place Exod. 26. 13 36. to burn incense to order the shew-bread and to dress the lamps which were nigh unto that vail though without nor come nigh unto the altar u i. e. The altar of burnt-offering which was without the sanctuary The sense is He shall not execute the priests office which was to be done in those two places because he hath a blemish that he prophane not my sanctuary x Heb. my sanctuaries in the plural number as it is also Levit. 26. 31. Ier. 51. 51. Ezek. 28. 18. For though the Sanctuary was but one yet there were divers parts to wit the Court the Holy place and the most holy each of which was in a large sense a Sanctuary or an holy place set apart for Gods Worship for I the LORD do sanctifie them y i. e. Do set them apart for high and holy uses to manifest my presence and grace and to receive my Worship and service in them And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to Minister therein 24 And Moses told it unto Aaron and to his sons and to all the children of Israel CHAP. XXII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and to his sons that they separate themselves a To wit when any uncleanness is upon them as it appears from ver 3 4. from the holy things b i. e. from eating of those parts of the offerings which belong to them Onely of the tithes they might eat in that case of the children of Israel and that they profane not my holy name in those things which they c Either the children of Israel or the Priests For both of them did in their kinds hallow consecrate or offer them to God But the former seems more probable both because they are mentioned here and ver 3. where they are said to hallow c. and because this makes the argument stronger it ill became the Priests to profane or pollute what the people did hallow hallow unto me I am the LORD 3 Say unto them whosoever he be of all your seed among your generations that goeth unto the holy things d To eat them or to touch them for if the touch of one of the people having his uncleanness upon him defiled the thing he touched much more was it so in the Priest which the children of Israel hallow unto the LORD having his uncleanness upon him that soul shall be cut off from my presence e Either from the place of my presence and from my ordinances by excommunication He shall be excluded both from the administration and from the participation of them Or from the people among whom I am present which commonly is expressed by cutting off from his people Or from the land of the living I am the LORD 4 What man f i. e. Or woman of Aarons seed for they were under the same law soever of the seed of Aaron is a leper or hath * chap. 15. 2. a †Heb. 〈◊〉 of the reins running issue he shall not eat of the holy things untill he * chap. 14. 2. and 15. 13. be clean And * Num. 19. 11. whoso toucheth any thing that is unclean by the dead or * chap. 15. 1â—… a man whose seed goeth from him 5 Or * chap. 11. 〈◊〉 whosoever toucheth any creeping thing whereby he may be made unclean or * chap. 15. 〈◊〉 19. a man of whom he may take uncleanness whatsoever uncleanness he hath 6 The soul which hath touched any such shall be unclean until the even and shall not eat of the holy things unless he wash his flesh with water 7 And when the sun is down he shall be clean and shall afterward eat of the holy things because it is his food g i. e. His portion the means of his subsistence This may be added to signifie why
there was no greater nor longer a penalty put upon the Priests than upon the people in the same case Levit. 11. and. 15. because his necessity craved some mitigation Though otherwise the Priests being more sacred persons and obliged to greater care and exemplariness deserved a greater punishment 8 * Exod. 22. 31. chap. 17. 1â—… Ezek. 44. 31. That which dieth of it self or is torn with beasts he shall not eat to defile himself therewith I am the LORD 9 They shall therefore keep mine ordinance h Either this ordinance here treated of concerning abstaining from holy things when they are unclean Or more generally that great ordinance whereby I have made them the Guardians of holy places and things to keep them from all defilement by themselves or others Heb. my watch i. e. the watch or guard which I have commanded them to keep lest they bear sin i i. e. Incur guilt and punishment for it k i. e. For the neglect or violation of it and die therefore if they profane it l i. e. Their charge or Gods ordinance about it I the LORD do sanctifie them 10 * See I Sâ—… 21. 6. There shall no stranger m i. e. Of a strange family who is not a priest as ver 12. compare Matth. 12. 4. But there is an exception to this rule ver 11. eat of the holy thing a sojourner n One that comes to his house and abides there for a season and eats at his table of the priests or an hired servant shall not eat of the holy thing o Of these parts of the offerings which fell to the priests share as the breast and shoulder 11 But if the priest buy any soul †Heb. with the 〈◊〉 of his 〈◊〉 with his money he shall eat of it and he that is born in his house they shall eat of his meat p Because they were wholly his and as such they were circumcised Gen. 17. Exod. 12. 12 If the priests daughter also be married unto †Heb. a man a stranger a stranger q i. e. To one of another family who is no priest Yet the priests wife though of another family might eat The reason of which difference is because the wife passeth into the name state and priviledges of her husband from whom the family is denominated and esteemed she may not eat of an offering of the holy things 13 But if the priests daughter be a widow or divorced and have no child and is returned unto her fathers house * chap. 10. 14. as in her youth she shall eat of her fathers meat but there shall no stranger eat thereof 14 And if a man eat of the holy thing unwittingly then he shall put the fifth part thereof unto it r Over and above the principal and besides the ram to be offered to God Levit. 5. 15. and shall give it unto the priest with the holy thing s Or and shall give unto the Priest the holy thing i. e. the worth of it which the Priest was either to take to himself or to offer to God as the nature of the thing was 15 And they t Either 1. The people shall not prophane them by eating them Or 2. The Priests shall not profane them i. e. suffer the people to prophane them without censure and punishment Both come to the same thing The people shall not do it nor the Priests suffer it shall not profane the holy things of the children of Israel which they offer unto the LORD 16 Or ‖ Or lade themselves with the iniquity of trespass in their eating suffer them to bear the iniquity of trespass u i. e. Tâ—…ey i. e. the Priests shall not the negative particle being understood out of the foregoing clause as Psal. 1. 5. and 9. 18. suffer them i. e. the people to bear the iniquity of trespass i. e. the punishment of their sin which they might expect from God and for the prevention whereof the priest was to see restitution made c. The words may be rendred thus But so the Hebrew vau is oft translated they i. e. the Priests shall make them i. e. the people to bear the iniquity or punishment of their trespass or sin i. e. they shall require from them reparations in manner here expressed when they eat their holy things for I the LORD do sanctifie them 17 And the LORD spake unto Moses saying 18 Speak unto Aaron and to his sons and unto all the children of Israel and say unto them * chap. 1. 2 3. 10. whosoever he be of the house of Israel or of the strangers x Such as were Proselytes in Israel that will offer his oblation for all his vows y See on Levit. 7. 16. and for all his free-will-offerings which they will offer unto the LORD for a burnt-offering 19 Ye shall offer at your own will a male z For a burnt-offering which was always of that kind but the females were accepted in peace-offerings Levit. 3. 1. and sin-offerings Levit. 4. 32. and 5. 6. without blemish of the beeves of the sheep or of the goats 20 * Deut. 15. 21. and 17. 1. Mal. 1. 8. But whatsoever hath a blemish that shall ye not offer for it shall not be acceptable for you 21 And * chap. 3. 1. whosoever offereth a sacrifice of peace-offerings unto the LORD to accomplish his vow or a free-will-offering in beeves or ‖ Or goats sheep it shall be perfect to be accepted there shall be no blemish a To wit none of the blemishes mentioned ver 22 24. for some blemishes did not hinder the acceptance of a free-will-offering but onely of a vow ver 23. therein 22 * verse 20. Blind or broken or maimed or having a wen or scurvy or scabbed ye shall not offer these unto the LORD nor make an offering by fire of them upon the altar unto the LORD 23 Either a bullock or a ‖ Or kid lamb that hath any thing * chap. 21. 18. superfluous or lacking in his parts that mayest thou offer b Either 1. To the Priest who might according to the rules given by God either convert it to his own use or sell it and lay out the price of it upon the Temple or Sacrifices But in this sense any of the other kinds as blind or broken c. might be offered which yet are forbidden to be offered ver 22. or rather 2. To the Lord as is expressed ver 22. and 24. this being put down by way of opposition to those defects ver 22. and by way of exception from the general rule ver 21. for a free-will-offering but for a vow it shall not be accepted 24 Ye shall not offer unto the LORD that which is bruised or crushed or broken or cut neither shall ye make any offering thereof in your land 25 Neither from a strangers hand c To wit
the children of Israel that they bring a At their common charge because it was for their common good and service This command was given before Exod. 27. 20. unto thee pure oil-olive beaten for the lights †Heb. to 〈◊〉 to ascend to cause the lamps to burn continually 3 Without the vail of the testimony b i. e. Which was before the Ark of the Testimony in the tabernacle of the congregation shall Aaron c Either by himself or by his sons Exod. 25. 37. order it from the evening unto the morning before the LORD continually it shall be a statute for ever in your generations 4 He shall order the lamps upon * Exod. 31 the pure d So called partly because it was made of pure gold partly because it was to be oft dressed and always kept clean candlestick before the LORD continually 5 And thou e By the Priests or Levites whose work it was to prepare them 1 Chron. 9. 32. shalt take fine flour and bake twelve * Exod. 〈◊〉 cakes f Representing the twelve tribes thereof two tenth-deals g i. e. Two Omers See Levit. 23. 13. shall be in one cake 6 And thou shalt set them in two rows h Not one above another but one besides another as the frankincense put upon each ver 7. shews six on a row upon the pure table i So called because it was covered with pure Gold Exod. 25. 24. and because it was always to be kept very pure and clean by the care of the Priests before the LORD 7 And thou shalt put pure frankincense k Unmixed and uncorrupted or of the best sort upon each row that it may be on the bread l Or to the bread or for the bread to wit to be burnt before the Lord instead of the bread which could not conveniently be offered to God in that manner And this was done every time that the bread was changed for a memorial m For that part which properly belonged to God whereas the rest belonged to the Priests See on Levit. 2. 2. even an offering made by fire unto the LORD 8 Every sabbath he shall set it in order before the LORD n When it was called the shew-bread Heb. the bread of faces or of presence i. e. the bread which was put upon the Table in the Lords presence continually being taken o Such supplements are not unusual Thus in the floor 1 King 22. 10. is put for sitting in the floor 2 Chron. 18. 9. and burdens 2 Chron. 2. 18. for carrying burdens 1 King 5. 15. And these cakes are said to be received from or offered by the children of Israel because they were bought with the mony which they contributed as may be seen Nehem. 10. 32 33. as Iudas is said to purchase the field Act. 1. 18. which was purchased by his money Maâ—… 27. 7. from the children of Israel by an everlasting covenant p By vertue of that compact made between me and them by which they are obliged to keep this amongst other commands and they so doing I am obliged to be their God and to bless them And this may be here called an everlasting covenant not onely because it was to endure as long as the Iewish religion and policy stood but also because this was to stand there everlastingly or continually as is here said and therefore the new cake were first brought before the old were taken away 9 And * Exod. 29. 33. chap. 8. 31. 1 Sam. 21. 6. Mat. 12. 4. it q i. e. The old bread now to be taken away shall be Aarons and his sons and they shall eat it in the holy place for it is most holy unto him of the offerings r Or as one or being one of the offerings c. in regard of the incense which was offered by fire and that for or in stead of the bread as was said on ver 7. and therefore the bread was reputed as if it had been so offered of the LORD made by fire by a perpetual statute 10 And the son of an Israelitish woman whose father was an Egyptian s This circumstance seems noted partly to shew the danger of marriages with persons of wicked principles or practises wherein the children as one wittily and truly observes like the conclusion do commonly follow the worse part and are more easily taught by word or example to do ten things agreeable to their corrupt natures than one thing contrary to it and partly by this severity against him who was a stranger by the father and an Israelite by the mother to shew that God would not have this sin to go unpunished amongst his people whatsoever he was that committed it went out t To wit out of Egypt being one of that mixed multitude which came out with the Israelites Exod. 12. 38. It is probable this was done when the Israelites were near Sinai among the children of Israel and this son of the Israelitish woman and a man of Israel strove together u This is added to shew that provocation to sin is no justification of sin in the camp 11 And the Israelitish womans son †Or named Numb 1. 17 blasphemed the Name of the LORD x The words of the Lord or of Iehovah are here conveniently supplied out of v. 16. where they are expressed but here they are omitted for the aggravation of his crime he blasphemed the name so called by way of eminency that name which is above every name that name which a man should in some sort tremble to mention which is not to be named without cause and without reverence For which reason the godly Iews did many times rather understand than express the name of God as Mark 14. 62. the right hand of power for of the power of God as it is Luk. 22. 69 and the blessed for the blessed God Mat. 26. 63. Mark 14. 61. and cursed y Not the Israelite onely but his God also as appears from ver 15 16. and they z Either the people who heard him or the inferiour Magistrate to whom he was first brought brought him unto Moses a According to the order settled by Iethro's advice Exod. 18. 26. and his mothers name was Shelomith the daughter of Dibri of the tribe of Dan. 12 And they * Numb 15. 34. put him in ward †Heb. to exâ—…und unto them according to the â—…uth of the LORD that the mind of the LORD might be shewed them b For God had onely said in general that he would not hold such guiltless i. e. he would punish them but had not declared how he would have them punished by men 13 And the LORD spake unto Moses saying 14 Bring forth him that hath cursed without the camp and let all that heard him * Deut. 13. 9. â—…nd 17. 7. lay their hands upon his head c Whereby
were come out of the land of Egypt saying 2 * Exod. 30. 12. Take ye the sum c This is not the same muster with that Exod. 38. 26. as plainly appears because that was before the building of the Tabernacle which was built and setup on the first day of the first moneth Exod. 40. 2. but this was after it to wit on the first day of the second moneth as is said ver 1. And they were for differing ends that was to tax them for the charges of the Tabernacle but this was for other ends partly that the great number of the people might be known to the praise of Gods faithfulness in making good his promises of multiplying them and to their own comfort and encouragement partly for the better ordering of their camp and march for they were now beginning their journey and partly that this account might be compared with the other in the close of the book where we read that not one of all this vast number except Caleb and Ioshua were left alive which was an evident discovery of the mischievous nature of sin by which so vast a company were destroyed and a fair warning to all future generations to take heed of rebelling against the Lord for which their ancestours had been so dreadfully plagued even to extirpation It is true the sums and numbers agree in this and that computation which is not strange because there was not much time between the two numbrings and no eminent sin among the people in that interval whereby God was provoked to diminish their numbers Some conceive that in that number Exod. 30. and 38. the Levites were included which are here excepted ver 47. and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age of all the congregation of the children of Israel d So the strangers mixed with them were not numbred after their families by the house of their fathers e The people were divided into twelve Tribes the Tribes into great Families Num. 26. 5. these great Families into lesser Families called the houses of their fathers because they were distinguished one from another by their fathers with the number of their names every male by their poll 3 From twenty years old and upward †Heb. 〈◊〉 that goith 〈◊〉 all that are able to go forth to war in Israel thou and Aaron shall number them by their armies 4 And with you there shall be a man of every tribe f To inspect the work that it might be faithfully and impartially done every one head of the house of his fathers 5 And these are the names of the men that shall stand with you g To wit with Moses and Aaron who were the chief managers of the work of the tribe of Reuben h The Tribes are here numbred according to the order or quality of their birth first the children of Leah then of Rachel and then of the handmaids Elizur the son of Shedeur 6 Of Simeon Shelumiel the son of Zurishaddai 7 Of Judah Nahshon the son of Amminadab 8 Of Issachar Nethaneel the son of Zuar 9 Of Zebulun Eliab the son of Helon 10 Of the children of Joseph of Ephraim Elishama the son of Ammihud of Manasseh Gamaliel the son of Pedahzur 11 Of Benjamin Abidan the son of Gideoni 12 Of Dan Ahiezer the son of Ammishaddai 13 Of Asher Pagiel the son of Ocran 14 Of Gad Eliasaph the son of Deuel i Called Reuel Numb 2. 14. the Hebrew letters Daleth and Resh being very like and oft changed 15 Of Naphtali Ahira the son of Enan 16 These were the renowned k Heb. the named or called to wit by Moses and by Gods appointment to manage this affair and others as there was occasion Compare Numb 16. 2. and 26. 9. of the congregation princes of the tribes of their fathers heads of thousands l See Exod. 18. 21. Numb 10. 4. in Israel 17 And Moses and Aaron took these men which are expressed by their names 18 And they assembled all the congregation together on the first day of the second month and they declared their pedigrees after their families by the house of their fathers according to the number of the names from twenty years old and upward by their poll 19 As the LORD commanded Moses so he numbred them in the wilderness of Sinai 20 And the children of Reuben Israels eldest son by their generations m Heb. to wit their generations i. e. the persons begotten of Reubens immediate Children who are here subdivided into families and they into houses and they into particular persons after their families by the house of their fathers according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 21 Those that were numbred of them even of the tribe of Reuben were fourty and six thousand and five hundred 22 Of the children of Simeon by their generations after their families by the house of their fathers those that were numbred of them according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 23 Those that were numbred of them even of the tribe of Simeon were fifty and nine thousand and three hundred 24 Of the children of Gad by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 25 Those that were numbred of them even of the tribe of Gad were fourty and five thousand six hundred and fifty 26 Of the children of Judah by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 27 Those that were numbred of them even of the tribe of Judah were threescore and fourteen thousand and six hundred n Far more than any other tribe in accomplishing of Iacobs prophecy Gen. 49. 28 Of the children of Issachar by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 29 Those that were numbred of them even of the tribe of Issachar were fifty and four thousand and four hundred 30 Of the children of Zebulun by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 31 Those that were numbred of them even of the tribe of Zebulun were fifty and seven thousand and four hundred 32 Of the children of Joseph namely of the children of Ephraim by their generations after their families by the
next unto him shall be the tribe of Issachar c He and Zebulun were Leah's two youngest sons and therefore would more contentedly submit to Iudah and Nethaneel the son of Zuar shall be captain of the children of Issachar 6 And his host and those that were numbred thereof were fifty and four thousand and four hundred 7 Then the tribe of Zebulun and Eliab the son of Helon shall be captain of the children of Zebulun 8 And his host and those that were numbred thereof were fifty and seven thousand and four hundred 9 All that were numbred in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred d This was the most numerous camp because they marched first as being placed on the East and going towards the East and because they guarded the Sanctuary throughout their armies these shall first set forth 10 On the south-side shall be the standard of the camp of Reuben e Who being the first-born was the leader of the second camp according to their armies and the captain of the children of Reuben shall be Elizur the son of Shedeur 11 And his host and those that were numbred thereof were fourty and six thousand and five hundred 12 And those which pitch by him shall be the tribe of Simeon and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai 13 And his host and those that were numbred of them were fifty and nine thousand and three hundred 14 Then the tribe of Gad and the captain of the sons of Gad shall be Eliasaph the son of Reuel f Called Devel Numb 1. 14. the Hebrew letters Daleth and Resh being very like and oft changed as appears by comparing Gen. 10. 3. with 1 Chron. 1. 6. and Gen. 36. 26 38. with 1 Chron. 1. 41 50. 15 And his host and those that were numbred of them were fourty and five thousand and six hundred and fifty 16 All that were numbred in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty throughout their armies and they shall set forth in the second rank 17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp g Which is not to be understood strictly or exactly but largely for in their march they were divided and part of that Tribe marched next after Iudah Numb 10. 17. and the other part exactly in the midst of the camp as they encamp so shall they set forward every man in his place by their standards 18 On the west-side shall be the standard of the camp of Ephraim h Who is here preferred before his brother according to the prophesie Gen. 48. 19 20. according to their armies and the captain of the sons of Ephraim shall be Elishama the son of Ammihud 19 And his host and those that were numbred of them were fourty thousand and five hundred 20 And by him shall be the tribe of Manasseh and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur 21 And his host and those that were numbred of them were thirty and two thousand and two hundred 22 Then the Tribe of Benjamin and the captain of the sons of Benjamin shall be Abidan the son of Gideoni 23 And his host and those that were numbred of them were thirty and five thousand and four hundred 24 All that were numbred of the camp of Ephraim were an hundred thousand and eight thousand and an hundred throughout their armies and they shall go forward in the third rank 25 The standard of the camp of Dan shall be on the north-side by their armies and the captain of the children of Dan shall be Abiezer the son of Ammishaddai 26 And his host and those that were numbred of them were threescore and two thousand and seven hundred 27 And those that encamp by him shall be the tribe of Asher and the captain of the children of Asher shall be Pagiel the son of Ocran 28 And his host and those that were numbred of them were fourty and one thousand and five hundred 29 Then the tribe of Naphtali and the captain of the children of Naphtali shall be Ahira the son of Enan 30 And his host and those that were numbred of them were fifty and three thousand and four hundred 31 All they that were numbred in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred i The strongest camp next after Iudah and therefore he comes in the rear as Iudah marched in the front that the Tabernacle might be best guarded where there was most danger they shall go hindmost with their standards 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty 33 But the Levites were not numbred k Because their warfare was of another kind among the children of Israel as the LORD commanded Moses 34 And the children of Israel did according to all that the LORD commanded Moses so they pitched by their standards l i. e. Each of them under his principal standard and so they set forward every one after their families according to the house of their fathers CHAP. III. 1 THese a Which follow in this chapter also are the generations b i. e. Either 1. The things done by them as the word generation is sometimes used as Gen. 6. 9. and 25. 19. and 37. 2. Or rather 2. The Kindred or Family for that is the subject of this chapter and not their events or actions Obj. Aarons Family indeed is here mentioned but not Moses his Family Answ. Moses his Family and Children are here included under the general name of the Amramite ver 27. which includes all the Children and Grand-chilfiren of Amram the persons onely of Aaron and Moses being excepted And the generations of Moses are thus obscurely mentioned because they were but common Levites the Priesthood being given solely to Aarons posterity whence Aaron is here put before Moses who elsewhere is commonly named after him of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai c This seems to be added because Nadab and Abihu mentioned ver 2. were then alive though dead at the time of taking this account 2 And these are the names of the sons of Aaron Nadab the * Exod. 6. 23. first-born and Ablhu Eleazar and Ithamar 3 These are the names of the sons of Aaron the priests which were anointed †Heb. whose hand â—…e filled whom he consecrated to minister in the priests office 4 * Lev. 10. 1. chap. 26. 61. 1 Chron. 24. 2. And Nadab and Abihu died before the LORD when they offered strange fire before
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nâ—…ab â—… 4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are †Heb. 〈◊〉 giveâ—… wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaâ—…y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the †Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
Gods service and their cattle for themselves as Gods ministers and for their support in Gods work in stead of all the firstlings among the cattle of the children of Israel 42 And Moses numbred as the LORD commanded him all the first-born among the children of Israel 43 And all the first-born males by the number of names from a month old and upward of those that were numbred of them were twenty and two thousand two hundred and threescore and thirteen 44 And the LORD spake unto Moses saying 45 Take the Levites k To wit the 22000 reckoned up ver 39. of which see the notes there in stead of all the first-born among the children of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am the LORD 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel which are more than the Levites 47 Thou shalt even take five shekels a piece l Which was the price to be paid for the redemption of a first-born a month old Numb 18. 15 16. but this mony though paid for these 273 persons was probably paid out of the common stock of all except lots were cast who should pay which is not probable in so small a concern accompanied with so much trouble by the poll after the shekel of the sanctuary shalt thou take them * â—…xod 30. 13. 〈◊〉 27. 25. 〈◊〉 18. 16. 〈◊〉 45. 12. the shekel is twenty gerahs 48 And thou shalt give the number wherewith the odd number of them is to be redeemed unto Aaron and to his sons m To whom all the Levites were given and therefore the mony which came in their stead 49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites 50 Of the first-born of the children of Israel took he the money a thousand three hundred and threescore and five shekels after the shekel of the sanctuary 51 And Moses gave the mony of them that were redeemed unto Aaron and to his sons according to the word of the LORD as the LORD commanded Moses CHAP. IV. 1 AND the LORD spake unto Moses and unto Aaron saying 2 Take the sum of the sons of Kohath from among the sons of Levi after their families by the house of their fathers 3 From thirty years old a This age was prescribed as the age of full strength of body and therefore most proper for their present laborious work of carrying the parts and vessels of the Tabernacle and of maturity of judgment which is necessary for the right management of holy services Whence even Iohn and Christ entred not upon their Ministery till that age And it may still seem to be the fittest season for mens undertaking the Ministery of the Gospel except in case of extraordinary abilities or the Churches pressing necessity Object They might enter upon this work at their 25th year Numb 8. 24. and in David's time and afterward at their twentieth year Answ. 1. Their first entrance upon their work was at their five and twentieth year when they began as learners and acted onely under the inspection and direction of their brethren but in their thirtieth year they were compleatly admitted to a full discharge of their whole office 2. David being a Prophet and particularly directed by God in the affairs of the Temple might and did make a change in this matter which he might the better do both because it was but a change in a circumstance and because the magnificence of the Temple and the great multitude of sacred utensils and sacrifices required a greater number of attendants than formerly was necessary and upward even until fifty years old b When they were exempted from the toilsome work of carrying burdens but not discharged from the honourable and easie work done within the Tabernacle Numb 8. 26. all that enter c i. e. That do and may enter having no defect Levit. 21. 17. nor other impediment into the host d The society of sacred Ministers he calls an host because of that excellent order which was among them as to persons place time the matter and manner of their services to do the work of the tabernacle of the congregation 4 This shall be the service of the sons of Kohath in the tabernacle of the congregation about the most holy things e Hereafter mentioned as the Ark Table Altar c. Compare Numb 3. 31. 5 And when the camp setteth forward Aaron shall come and his sons and they f For upon this necessary occasion the inferiour Priests are allowed to come into the Holy of Holies which otherwise was peculiar to the High-priest Heb. 9. 7. shall take down the covering vail g The second vail of which see Exod. 26. 31 c. Levit. 4. 6. Heb. 9. 3. wherewith the Ark was covered while the Tabernacle stood Exod. 40. 3. and cover the ark h Because the Levites who were to carry the Ark might neither see nor immediately touch it of testimony with it 6 And shall put thereon the covering of badgers-skins i Whereby the Ark was secured from the injuries of the weather and shall spread over it a cloth wholly of blue and shall put in the staves thereof k Object How could these staves be put in when they were never to be taken out Exod. 25. 15. compared with 1 King 8. 8. 1. Answ. These places may speak of the staves while the Ark and Tabernacle stood but when they were to be removed the posture of all things was altered 2. The Hebrew verb doth not signifie putting in but barely putting or placing or disposing and may be understood not of putting the staves into the rings wherein they constantly remained but of the putting of them either upon their shoulders to try and fit them for carriage or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these guilded staves to keep them both from the touch of the Levites and from the inconveniences of bad weather 7 And upon the * Exod. 2â—… 3â—… table of shew bread l Heb. Of faces or presence for of the bread of faces or presence i. e. of the bread which was continually standing in the presence of the Lord. they shall spread a cloth of blue and put thereon the dishes m Upon which the shew-bread was put and the spoons and the bowls and covers to ‖ Or. pour out withal cover withall and the continual bread n i. e. Shew-bread so called because it was continually to be there even in the wilderness where though they had onely Manna for themselves yet they reserved corn for the weekly making of these loaves which they might with no great difficulty procure from some of the people bordering upon the wilderness in the
Aaron and his sons shall be all the service of the sons of the Gershonite in all their burdens and in all their service and ye shall appoint unto them in charge all their burdens 28 This is the service of the families of the sons of the sons of Gershon in the tabernacle of the congregation and their charge shall be under the hand g Under his conduct and direction Thus the hand of Hige Esâ—…h 2. 3. is his care and custody of Ithamar the son of Aaron the priest 29 As for the sons of Merari thou shalt number them after their families by the house of their fathers 30 From thirty years old and upward even unto fifty years old shalt thou number them every one that entreth into the †Heb. warfare service to do the work of the tabernacle of the congregation 31 And * chap. 3. 36. this is the charge of their burden according to all their service in the tabernacle of the congregation * Exod. 26. 15. the boards of the tabernacle and the bars thereof and the pillars thereof and sockets thereof h Which were as the feet upon which the pillars stood of which see Exod. 38. 27. 32 And the pillars of the court round about and their sockets and their pins and their cords with all their instruments and with all their service and by name i Every part and parcel therefore shall be put in an inventory which is required here rather than in the foregoing particulars partly because these were much more numerous than the former partly because being meaner things and such as might easily be supplied they might otherwise have been neglected and partly to teach us that God esteems nothing small in his worship and service and that he expects his will should be observed in the minurest circumstances ye shall reckon the instruments of the charge of their burden 33 This is the service of the families of the sons of Merari according to all their service in the tabernacle of the congregation under the hand of Ithamar the son of Aaron the priest 34 And Moses and Aaron and the chief of the congregation numbred the sons of the Kohathite after their families and after the house of their fathers 35 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 36 And those that were numbred of them by their families were two thousand seven hundred and fifty 37 These were they that were numbred of the families of the Kohathites all that might do service in the tabernacle of the congregation which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses 38 And those that were numbred of the sons of Gershon throughout their families and by the house of their fathers 39 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 40 Even those that were numbred of them throughout their families by the house of their fathers were two thousand and six hundred and thirty 41 These are they that were numbred of the families of the sons of Gershon of all that might do service in the tabernacle of the congregation whom Moses and Aaron did number according to the commandment of the LORD 42 And those that were numbred of the families of the sons of Merari throughout their families by the house of their fathers 43 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 44 Even those that were numbred of them after their families were three thousand and two hundred k Here appears the wisdom of Divine providence that whereas in the Kohathites and Gershonites whose burdens were fewer and easier there were but about a third part of them which were fit for service the Merarites whose burdens were more and heavier had above one half of them fit for this work 45 These be those that were numbred of the families of the sons of Merari whom Moses and Aaron numbred according to the word of the LORD by the hand of Moses 46 All those that were numbred of the Levites whom Moses and Aaron and the chief of Israel numbred after their families and after the house of their fathers 47 From thirty years old and upward even unto fifty years old every one that came to do the service of the ministery and the service of the burden in the tabernacle of the congregation 48 Even those that were numbred of them were eight thousand and five hundred and fourscore l Which number was much inferiour to any other Tribe for the reasons mentioned on Numb 3. 39. 49 According to the commandement of the LORD they were numbred by the hand of Moses every one according to his service and according to his burden thus were they numbred of him as the LORD commanded Moses CHAP. V. 1 AND the LORD spake unto Moses saying 2 Command the children of Israel that they put out of the camp a In which the people dwelâ—… as afterward cut of the cities and towns that they might not converse with others and infect them every * Lev. 13. 3 46. leper and every one that hath â—…n * Lev. 15. 2. issue b To wit of genital seed in men or of blood in women in their seasons and whosoever is defiled by the * chap. 9. 6 10. and 19. 11. and 31. 19. dead c i. e. By the touch of the dead See Levit. 21. 1. Numb 6. 6. 3 Both male and female shall ye put out without the camp shall ye put them that they defile not their camps d By which caution God would intimate the possibility and danger of mens being made guilty by other mens sins and the necessary duty of avoiding intimate converse with wicked men in the midst whereof I dwell e By my special and gracious presence and therefore the permission of such impurities is the greater injury and provocation to me as being done in my sight and reflecting dishonour upon my Name 4 And the children of Israel did so and put them out without the camp as the LORD spake unto Moses so did the children of Israel 5 And the LORD spake unto Moses saying 6 Speak unto the children of Israel * Lev. 6. 3. when a man or a woman shall commit any sin that men commit f Heb. any sins of men i. e. either 1. of common infirmity or such sins as men commit through humane frailty for if this were done knowingly and willingly a greater punishment was appointed See Lev. 6. 5 6. Or rather 2. sins against men or belonging to men to wit deceits or wrongs whereby other men are injured of which he manifestly speaks as appears from ver 7 8.
Nazarite may drink wine f And return to his former freedom and manner of living he is discharged from his vow 21 This is the Law of the Nazarite who hath vowed and of his offering unto the LORD for his separation besides that that his hand shall get g i. e. Besides what he shall voluntarily promise and give according to his ability according to the vow which he vowed so he must do after the law of his separation 22 And the LORD spake unto Moses saying 23 Speak unto Aaron and unto his sons saying On this wise h Heb. Thus in this manner or in these words yet so as that they were not tied to these very words because after this we have examples of Moses and David and Solomon and others blessing the people in other words ye shall bless the children of Israel i To wit in the publick assembly saying unto them 24 The LORD bless thee k i. e. Bestow upon you all manner of blessings temporal and spiritual Compare Gen. 12. 2. and keep thee l i. e. Continue his blessings to thee and preserve thee in and to the use of them keep thee from sin and its bitter effects 25 The LORD make his face shine upon thee m and be gracious unto thee l i. e. Smile upon thee this is opposed to the hiding of his face and to the covering himself or his face with a cloud and it is explained by the following words be gracious unto thee Others expound it of illumination or direction and the revelation of himself and of his will to them 26 The LORD lift up his countenance upon thee n i. e. Look upon thee with a chearful and pleasant countenance as one that is reconciled to thee and well pleased with thee and thy offering and services See of this phrase Psal. 4. 6. Prov. 16. 15. To this is opposed the falling and the casting down of the countenance of which see Gen. 4. 5 6. Iob 29. 24. Or Regard Protect and help thee Compare Psal. 33. 18. and give thee peace o Peace with God and with thy own conscience and with all men and all prosperity which is comprehended under this word 27 And they shall put my Name upon the children of Israel p i. e. Shall call them by my name shall recommend them to me as my own people and bless them and pray unto me for them as such which is a powerful argument to prevail with God for them and therefore hath been oft used by the Prophets interceding for them as Ier. 14. 9. Dan. 9. 18 19. Compare 1 Sam. 12. 22. and I will bless them q I will ratify their blessings and give those blessings to the people which the Priests pray for CHAP. VII 1 AND it came to pass on the day a Either 1. precisely and so this history as many others is put out of its proper place and this chapter and the 8th and 9th and 10th and 11th should follow next after Exod. 40. and this day is the same on which the Tabernacle was erected which was the first day of the first moneth of the 2 year Exod. 40. 17 18. Or 2. largely day being put for time and on the day for about the time or a little after the time And thus it seems to be taken here because all the princes did not offer these things upon one and the same day but on several dayes as here it follows And so there is no disorder in the history and this chapter comes in its proper place and those things were done in the second moneth of the second year after the Tabernacle and Altar and all other instruments thereof were anointed as is here expressed and after the Levites were separated to the service of the Tabernacle and appointed to their several works as is manifest from ver 5 6 7 8 9. which was done about a moneth after the Tabernacle was erected c. and after the numbring of the people Numb 1. when the Princes here employed in the offerings were first constituted and after the disposal of the Tribes about the Tabernacle the order of which is here observed in the time of their offerings that Moses had fully * Exod. 40. 18. Lev. 8. 10. set up the tabernacle and had anointed it b and sanctified it and all the instruments thereof both the altar and all the vessels thereof and had anointed them and sanctified them 2 That * chap. 1. 4. the princes of Israel heads of the house of their fathers who were the princes of the tribes †Heb. who stood and were over them that were numbred offered c To wit in the manner and days hereafter mentioned 3 And they brought their offering before the LORD six covered wagons d For the more convenient and safe carriage of such things as were most cumbersome and twelve oxen a wagon for two of the princes and for each one an oxe and they brought them before the tabernacle 4 And the LORD spake unto Moses saying 5 Take it of them that they may be to do the service of the tabernacle of the congregation and thou shalt give them unto the Levites to every man according to his service e i. e. More or fewer of them as the nature of their service and of the things to be carried required 6 And Moses took the wagons and the oxen and gave them unto the Levites 7 Two wagons and four oxen he gave unto the sons of Gershon according to their service 8 And four wagons and eight oxen he gave unto the sons of Merari according unto their service under the hand of Ithamar f i. e. Under his care and inspection See Gen. 39. 22. And it must be noted that these words belong both to the Merarites here and to the Gershonites ver 7. because both of them were under his hands as is affirmed Numb 4. 28 33. the son of Aaron the priest 9 But unto the sons of Kohath he gave none because the service of the sanctuary belonging unto them was that they should bear upon their shoulders g Because of the greater worth and holiness of the things which they carried See Numb 4. 6 8 10 12 14. 2 Sam. 6. 6 13. 10 And the princes offered for dedicating of the altar h To wit of burnt-offerings and incense too as appears from the matter of their offerings The singular number for the plural Not for the first dedication of them for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for diverse days together Numb 8. and 9. but for a further dedication of them these being the first offerings that were made for any particular persons or tribes in the day i i. e. About the time as soon as it was anointed See on ver 1. that it was anointed even the princes offered their offering before the altar 11 And
his service See Exod. 19. 10 15. Levit. 14. â—… them 7 And thus shalt thou do unto them to cleanse them sprinkle water †Heb. of sin chap. 19. 9. of purifying d Heb. Of sin i e. for the expiation of sin This water was mixed with the ashes of a red heiâ—…er Numb 19. 9. which therefore may seem to have been prescribed before though it be mentioned after such kind of transplacings of passages being frequent in Scripture upon them and †Heb. let them cause a rasor to pass over c. let them shave all their flesh e Which external rite signified the cutting off their inordinate concupiscences of earthly things and that singular purity of heart and life which is required in the Ministers of God See Isa. 52. 11. 2 Tim. 2. 21. and let them wash their cloths and so make themselves clean 8 Then let them take a young bullock with his * Lev. 2. 2. meat-offering even fine flour mingled with oil and another young bullock e The same sacrifice which was offered for a sin-offering for the whole congregation Levit. 4. because the Levites came in the stead of all the first-born which did in a manner represent the whole congregation shalt thou take for a sin offering 9 And thou shalt bring the Levites before the tabernacle of the congregation and thou shalt gather the whole assembly of the children of Israel together 10 And thou shalt bring the Levites before the LORD and the children of Israel f Not all of them which was impossible but some in the name and stead and by the appointment of all to wit either the first-born or rather the Princes or Chiefs of each Tribe who used to transact things in the name of their Tribes Whereby they signified their transferring of that right of Ministring to God from the first-born in whose hands it formerly was unto the Levites and their renouncing of their interest in the Levites from whom they might otherwise have expected help by their persons or purses as they diâ—… from other Tribes in their common concernments and 〈◊〉 intire resignation and dedication of them to God service as the person offering by laying his hand upon the head of his 〈◊〉 Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God shall put their hands upon the Levites g. 11 And Aaron shall †〈◊〉 offer the Levites before the LORD for an ‖ 〈◊〉 〈◊〉 offering h Heb. For a wave-offering Of which see Exod. 29. 24. Not that Aaron did so wave them which he could not do but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world whereby they might signifie their readiness to serve God according to their capacity wheresoever they should be Though the word may be taken more generally for any offering made to God as Exod. 35. 22. of the children of Israel that †Heb. 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 c. they may execute the service of the LORD 23 And the Levites shall lay their hands upon the heads of the bullocks i To signifie that they were offered by them and for them See Exod. 29. 16 19. Levit. 1. 4. and 3. 2. and 4. 4. and thou shalt offer the one for a sin offering and the other for a burnt-offering unto the LORD to make an atonement for the Levites 13 And thou shalt set the Levites before Aaron and before his sons k i. e. Put them into the power of Aaron and his sons to employ them in holy ministrations for so that phrase is sometimes used as Gen. 13. 9. the land is before thee i. e. in thy power to use or enjoy it Or setting the Levites before them did signifie the giving the Levites to them or to their service and offer them for an offering unto the LORD l For to him they were first properly offered and by him given to the Priests in order to his service 14 Thus shalt thou separate the Levites from among the children of Israel and the Levites shall be * chap. 3. 45. mine 15 And after that shall the Levites go in m To wit into the Court where they were to wait upon the Priests at the Altar of burnt-offering and at present into the Tabernacle to take it down and set it up to do the service of the tabernacle of the congregation and thou shalt cleanse them and offer them for an offering 16 For they are wholly given unto me n By the peoples consent as well as taken as it follows by my choice and command See Numb 3. 9. from among the children of Israel in stead of such as open every womb * chap. 3. 13. Exod. 13. 2. Luk. 2. 23. even in stead of the first-born of all the children of Israel have I taken them unto me 17 * Exod. 13. 2 12 15. chap. 3. 13. Luk. 2. 23. For all the first-born of the children of Israel are mine both man and beast on the day that I smote every first-born in the land of Egypt I sanctified them for my self 18 And I have taken the Levites for all the first-born of the children of Israel 19 And * chap. 3. 9. I have given the Levites as a †Heb. given gift to Aaron and to his sons from among the children of Israel to do the service of the children of Israel o i. e. To serve God in their stead and behalf to do what otherwise they had been obliged to do in their own persons in the tabernacle p How in it see on ver 15. of the congregation and * chap. 1. 53. to make an atonement for the children of Israel q Not by offering sacrifices which the Priests alone might do but by assisting the Priests in that expiatory work and by a diligent performance of all the parts of their office whereby God was pleased both with them and with the people that there be no plague r This is added as a reason why God appointed them to serve in or about the Tabernacle that they might watch and guard it and not suffer any of the people to come near it or meddle with holy things which if they did it would certainly bring a plague upon them among the children of Israel when the children of Israel come high unto the sanctuary 20 And Moses and Aaron and all the congregation of the children of Israel did to the Levites according unto all that the LORD commanded Moses concerning the Levites so did the children of Israel unto them 21 And the Levites were purified s Which was done by washing and sprinkling and sacrifices See Levit. 15. 13 14 15. Numb 19. 11 c. and they washed their clothes and Aaron offered them as an offering before the LORD and Aaron made an atonement for them to cleanse
them 22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron and before his sons t In their presence and by their direction and appointment as the LORD had commanded Moses concerning the Levites so did they unto them 23 And the LORD spake unto Moses saying 24 This is it that belongeth unto the Levites from * 1 Chron. 23. 24. Num. 1. 3. twenty and five years old u See on Numb 4. 3. and upward they shall go in †Heb. to wâ—… the warfarâ—… of c. to wait upon the service of the tabernacle of the congregation 25 And from the age of fifty years they shall †Heb. 〈◊〉 from the 〈◊〉 of the service cease waiting upon the service thereof x i. e. Upon the difficult and cumbersome part of their work and shall serve no more 26 But shall minister with their brethren y By way of advise and assistance in lesser and easier works in the tabernacle of the congregation to keep the charge and shall do no service thus shalt thou do unto the Levites touching their charge CHAP. IX 1 AND the LORD spake unto Moses in the wilderness of Sinai in the first month of the second year a And therefore before the numbring of the people which was not till the second moneth Numb 1. 1 2. But it is placed after it because of a special case relating to the Passe-over which hapned after it and which is here related upon occasion whereof he mentions the command of God for the keeping of the Passe-over in the Wilderness which was done but once and without this command they had not been obliged to keep it at all till they came to the land of Canaan See Exod 12. 25. after they were come out of the land of Egypt saying 2 Let the children of Israel also keep * Exod. 12. â—… c. Lev. 23. 〈◊〉 chap. 28. 16. Deut. 16. 〈◊〉 the passe-over at its appointed season 3 In the fourteenth day of this month †Heb. 〈◊〉 the two â—…ings at even ye shall keep it in its appointed season according to all the rites of b So far as concerned the Lamb and the unleavened bread c. for there were some things peculiar to the first Passe-over in Egypt as that they were to eat it in 〈◊〉 with their loins grided their shoes on their feet and their staffe in their hand which were not properly Rites or Ceremonies of the Passe-over but circumstances of their present condition being then Travellers and ready to depart c Qu. Whence had they meal to make unleavened bread Answ. They were not now in haste and so had time enough to procure it out of the land of Midian by the help of Moses his Father-in-law who lived there which land was not far from Horâ—…b or Sinai as appears from Exod. 3. 1. it and according to all the ceremonies thereof shall ye keep it 4 And Moses spake unto the children of Israel that they should keep the passe-over 5 And they kept the passe-over on the fourteenth day of the first month at even in the wilderness of Sinai according to all that the LORD commanded Moses so did the children of Israel 6 And there were certain men who were * chap. 5. 3. defiled by †Or the 〈◊〉 a 〈◊〉 ch 6. 〈◊〉 the dead body of a man c By the touch of a dead body or something belonging to it See Numb 19. 11. that they could not keep the passe-over d Because unclean persons were prohibited to eat of holy things See Levit. 7. 20. and 22. 3. on that day and they came before Moses e For resolution of their difficulty and before Aaron on that day 7 And those men said unto him We are defiled by the dead body of a man wherefore are we kept back that we may not offer f Which if we neglect we must be cut off and if we keep it in these circumstances we must also be cut off What shall we do an offering of the LORD g i. e. The Passeover so called because it was both killed and eaten in obedience to Gods command and to Gods honour and as a thank-offering to God for his great mercies in its appointed season among the children of Israel 8 And Moses said unto them stand still and I will hear what the LORD will command concerning you h God having promised to answer and direct him upon his address to him in difficult cases 9 And the LORD spake unto Moses saying 10 to Speak unto the children of Israel saying If any man of you or of your posterity shall be unclean by reason of a dead body or be in a journey i Under these two instances the Hebrews think that other hinderances of like nature are comprehended as if one be hindred by a disease or by any other such kind of uncleanness which may seem probable both from the nature of the thing and the reason of the Law which is the same in other cases and from the application of this rule to other cases 2 Chron. 30. afar off k In some remote countrey whence he cannot return sooner yet ye shall keep the passeover unto the LORD 11 The * 2 Chron. 30. 2 15. fourteenth day of the second month at even they shall keep it and eat it with unleavened bread and bitter herbs 12 * Exod. 12. 10. They shall leave none of it unto the morning l But either eat or burn it before that time * Exod. 12. 46. Joh. 19. 36. nor break any bone of it according to all the ordinances of the passeover they shall keep it 13 But the man that is clean and is not in a journey and forbeareth to keep the passeover m Through contempt or neglect without these or any other just impediments as before even the same soul shall be cut off from his people because he brought not the offering of the LORD in its appointed season that man shall bear his sin 14 And if a stranger n To wit a Proselyte shall sojourn among you and will keep the passeover unto the LORD according to the ordinance of the passeover and according to the manner thereof so shall he do * Exod. 12. 49. ye shall have one ordinance both for the stranger and for him that was born in the land 15 And * Exod. 40. 34. on the day that the tabernacle was reared up the cloud o Of which see Exod. 13. 12. covered the tabernacle namely the tent of the testimony p Or The Tabernacle towards or above the tent of the Testimony i. e. that part of the Tabernacle in which was the Testimony or the ark of the Testimony for there the cloudy pillar stood Levit. 16. 2. This was an evident token of Gods special presence with and providence over them See Exod. 14.
20 24. Psal. 105. 39. And this cloud was easily distinguished from other clouds both by its peculiar figure and by its constant residence in that place and at * Exod. 13. 21. and 40. 38. even there was upon the tabernacle as it were the appearance of fire q That they might better discern it and direct themselves and their journeys or stations by it until the morning 16 So it was alway the cloud covered it by day and the appearance of fire by night 17. And when the cloud was taken up r Or Ascended on high above its ordinary place by which it became more visible to all the camp from the tabernacle then after that the children of Israel journeyed and in the place where the cloud abode there the children of Israel pitched their tents 18 At the commandment of the LORD s The motion or stay of the cloud is fitly called the command of God because it was a signification of Gods will and their duty which a command properly is the children of Israel journeyed and at the commandment of the LORD they pitched * 1 Cor. 〈◊〉 1. as long as the cloud abode upon the tabernacle they rested in the tents 19 And when the cloud †Heb. prolonged tarried long upon the tabernacle many dayes then the children of Israel kept the charge of the LORD t i. e. The command of God mentioned before that 〈◊〉 should stay as long as the cloud stayed as the same phrase is manifestly taken below ver 23. And this saith he they did though it were long in one place which was tedious to them who desired to change places and to make haste to Canaan yet they obeyed God herein against their own inclinations Which because it was remarkable in so obstinate a people it is so largely and particularly mentioned here as an instance of their obedience and as an aggravation of the many following instances of their Apostacy and Disobedience and journeyed not 20 And so it was when the cloud was a few days upon the tabernacle according to the commandment of the LORD they abode in their tents and according to the commandment of the LORD they journeyed 21 And so it was when the cloud †Heb. was chap. 11. 3â—… abode from even unto the morning and that the cloud was taken up in the morning then they journeyed whether it was by day or by night that the cloud was taken up they journeyed 22 Or whether it were two dayes or a month or a year that the cloud tarried upon the tabernacle remaining thereon the children of Israel * Exod. 40. 36 37. abode in their tents and journeyed not but when it was taken up they journeyed 23 At the commandment of the LORD they rested in the tents and at the commandment of the LORD they journeyed they kept the charge of the LORD at the commandment of the LORD by the hand of Moses CHAP. X. 1 AND the LORD spake unto Moses saying 2 Make thee two trumpets a For Aarons two Sons though afterwards the number of the trumpets was much increased as the number of the Priests also was See 2 Chron. 5. 12. These trumpets were ordained both for signification of the great duty of Ministers to wit to preach the word and for use as here follows of silver b A metal pure and pretious and giving a clear sound of an whole piece c See Exod. 25. 31. Numb 8. 4. shalt thou make them that thou mayest use them for the calling of the assembly and for the journeying of the camps 3 And when * Joel 2. 15. they d i. e. The Priests by comparing this with ver 8. shall blow with them e i. e. With both of them by comparing this with the next verse all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation 4 And if they blow but with one trumpet then the princes which are heads of the thousands of Israel shall gather themselves unto thee 5 When ye blow an alarm e To wit once as appears from ver 6. then the camps that lie on the east-part shall go forward 6 When ye blow an alarm the second time then the camps that lie on the south-side shall take their journey they shall blow an alarm for their journeys f As a sign for them to march forward and consequently for the rest to follow them which is easily understood out of these words 7 But when the congregation is to be gathered together ye shall blow but ye shall not sound an alarm 8 And the sons of Aaron the priests shall blow with the trumpets g To oblige them to the greater regard and observance as if God himself had called them and they shall be to you for an ordinance for ever throughout your generations 9 And if ye go to war in your land against the enemy that oppresseth you then ye shall blow an alarm with the trumpets h Which was practised accordingly See Numb 31. 6. 2 Chron. 13. 12. and ye shall be remembred before the LORD your God and ye shall be saved from your enemies i If you use this ordinance of God with trust and dependance upon God for help which condition is necessarily to be understood from divers other Scriptures where it is expressed 10 Also * chap. 29. 1. 1 Chro. 15. 24. 2 Chron. 5. 12. and 7. 6. and 29. 26. Ezra 3. 10. Neh. 12. 35. in the dayes of your gladness k i. e. Days appointed for rejoycing and thanksgiving to God either for former mercies or for succeeding deliverances as Esth. 9. 18. c. Compare Hos. 2. 11. and in your solemn dayes l Your stated and constant festivals and in the beginnings of your months m Of which see Psal. 81. 3. ye shall blow with the trumpets over your burnt-offerings and over the sacrifices of your peace-offerings that they may be to you for a memorial before your God n That God may remember you for good to accept and bless you as that phrase oft signifies I am the LORD your God 11 And it came to pass on the twentieth day of the second month in the second year that the cloud was taken up from off the tabernacle of the testimony 12 And the children of Israel took * chap. 2. 9 16 24 31. their journeys out of the wilderness of Sinai and the cloud rested in the wilderness of Paran o From which they travelled to other places and then returned into it again Numb 12. 16. 13 And they first took their journey according to the commandment of the LORD by the hand of Moses 14 * chap. 2. 3. In the first place went the standard of the camp of the children of Iudah according to their armies and over his host was * chap. 1. 4. Nahshon the son of Amminadab 15 And over the
the congregation to minister unto them a i. e. In their stead and for their good So they were the servants both of God and of the Church which was an high dignity though not sufficient for their ambitious minds 10 And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also b There being at this time but very few Priests and the profits and priviledges belonging to them being many and great they thought it but fit and reasonable that they or some of the chief of them should be admitted to a share in their work and advantages 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is You strike at God through Aarons sides Compare 1 Sam. 8. 7. Luk. 10. 16. Ioh. 13. 20. and what is Aaron that ye murmure against him 12 And Moses sent to call Dathan and Abiram d To treat with them and give them as he had done Korah and his company a timely admonition the sons of Eliab which said e Unto the messengers sent to them by Moses We will not come up f To Moses his Tabernacle whither the people used to go up for judgment Men are said in Scripture phrase to go up to places of judgment See Deut. 25. 7. Ruth 4. 1. Ezra 10. 7 8. But because they would not now go up therefore they went down quick into the pit ver 33. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g i. e. Out of Egypt a place indeed of great plenty bâ—… to them a place of torment and intolerable slavery They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan to kill us in the wilderness 〈◊〉 make thy self altogether a prince over us 14 Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou †Heb. â—…re out put out the eyes of these men h i. e. Of those who are confederate with us and of all the people who are of our mind Whilst thou make them blind or perswade them that they are blind and that they do not see what is visible to all that have eyes to wit that thou hast deceived them and broken thy faith and promise given to them or wilst thou lead them about like blind men whither thou pleasest one time towards Canaan another time toward Egypt again we will not come up i We will not obey thy summons nor own thy authority 15 And Moses was very wroth k Not so much for his own sake for he had learnt to bear indignities Numb 12. as for Gods sake who was highly dishonoured blasphemed and provoked by these speeches and carriages in which case he ought to be angry as Christ was Mark 3. 5. and said unto the LORD * Gen. 4. 4 5. Respect not thou their offering l i. e. Accept not their incense which they are now going to offer but shew some eminent dislike of it He calls it their offering though it was offered by Korah and his companions because it was offered in the name and by the consent of all the conspiratours for the decision of the present controversie between them and Moses I * Acts 20. 33. have not taken one ass m i. e. Not any thing of the smallest value as an ass was See 1 Sam. 12. 3. from them neither have I hurt one of them n I have never injured them nor used my power to defraud or oppress them as I might have done but which is here implied I have done them many good offices but no hurt therefore their crime is inexcusable because without any cause or provocation on my part 16 And Moses said unto Korah Be thou and all thy company before the LORD o Not in the Tabernacle which was not capable of so many person severally offering incense but at the door of the Tabernacle ver 18. which place is oft said to be before the Lord as Exod. 29. 42. Levit. 1. 11. c. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity because this work could not be done in that place which alone was allowed for the offering up of incense not onely for its smallness but also because none but Priests might enter to do this work Here also the people who were to be instructed by this experiment might see the proof and success of it thou and they and Aaron to morrow 17 And take every man his censer and put incense in them and bring ye before the LORD every man his censer two hundred and fifty censers thou also and Aaron each of you his censer 18 And they took every man his censer p Which they could easily make in a sleight manner which would suffice for the present purpose and put fire in them q Taken from the Altar which stood in that place Levit. 1. 3 5. for Aaron might not use other fire Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19 And Korah gathered all the congregation r That they might be witnesses of the event and upon their success which they doubted not of might fall upon Moses and Aaron with popular rage and destroy them And it seems by this that the people were generally incensed against Moses and inclined to Korahs side against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared s In the cloud which then shone with greater brightness and Majesty as a token of Gods approach and presence See Exod. 16. 7 10. Levit. 9. 6 23. Numb 20. 6. unto all the congregation 20 And the LORD spake unto Moses and unto Aaron saying 21 * Gen. 19. 1â—… 22. Jer. â—… â—… Rev. 18. â—… Separate your selves from among this congregation ‖ To wit Korah and his 250 men and the people whom he â—…athered against Moses and Aaron ver 19. that I may consume them in a moment 22 And they fell upon their faces and said O God * chap. 2â—… â—… Job 12. 2â—… Eccl. 12. â—… Isa. 57. 1â—… Zach. 12. â—… Heb. 12. â—… the God of the spirits t i. e. Of souls as the word spirit in Scripture is oft used as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59. And this is no empty title here but very emphatical and argumentative thus Thou art the maker of spirits Zach. 12. 1. destroy not thy own workmanship
that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into †Heb. Hâ—…ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be â—…ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ—… jâ—…st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
†Heb. found us befallen us u All the wandrings and afflictions of our parents and of us their children which doubtless have come to thine ears 15 How our fathers went down into Egypt and we have dwelt in Egypt a long time and the Egyptians vexed us and our fathers 16 And * Exod. 3. 7. when we cryed unto the LORD he heard our voice and sent an angel x To wit the Angel of the covenant Christ Jesus who first appeared to Moses in the bush Exod. 3. 2. and afterward in the cloudy pillar who conducted Moses and the people out of Egypt and thorough the wilderness as appears from Exod. 14. 19. and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel or messenger a title given to Phinehas Iudg. 2. 1. and to the Prophets 2 Chrâ—…n 36. 16. and to Haggai Hag. 1. 13. yet it is not probable that he is meant partly because Moses was the person that sent this message partly because there was no reason why he should express himself by such a dark and doubtful title to them and partly because another angel besides and above Moses did conduct them and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message and hath brought us forth out of Egypt and behold we are in Kadesh y i. e. Near the city Kadâ—…sh the particle in being oft so used as we have shewed a city in the uttermost of thy border 17 Let us pass I pray thee through thy coâ—…ntrey we will not pass through the fields or through the vineyards neither will we drink of the water of the wells z Or pits which any of you have digged for your private use to wit without paying for it ver 19. Deut. 2. 6. but onely of the waters of common rivers which are free to all passengers and will not be prejudicial to thee we will go by the kings high-way we will not turn to the right hand nor to the left until we have passed thy borders 18 And Edom said unto him Thou shalt not pass by me a i. e. Through my country as thou desirest I will not suffer thee to do so which was an act of common policy to secure themselves from so numerous an host lest I come out against thee with the sword 19 And the children of Israel said unto him b i. e. Their messengers replyed unto them what here follows We will go by the high-way and if I and my cattel drink of thy water then I will pay for it c For water was a scarce commodity in those parts I will onely without doing any thing else go through on my feet 20 And he said Thou shalt not go through And Edom came out against him with much people and with a strong hand 21 Thus Edom refused to give Israel passage through his border d But permitted them to go by their border Deut. 2. 4 8. Iudg. 11. 18. and furnished them with victuals for their money Deut. 2. 29. wherefore Israel turned away from him e According to Gods command Deut. 2. 5. 22 And the children of Israel even the whole congregation journeyed from * chap. 33. 37. Kadesh and came unto mount Hor f Whose inhabitants were thence called Horims Deut. 2. 12. and Esau the Horite Gen. 36. 20. 23 And the LORD spake unto Moses and Aaron in mount Hor by the coast of the land of Edom saying 24 Aaron shall be gathered unto his people for he shall not enter into the land which I have given unto the children of Israel because ye rebelled against my †Heb. mouth word g This was one but not the onely reason God would not have Moses and Aaron to carry the people into Canaan for this reason also to signifie the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy and the necessity of a better and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ and from the entertainment of him when he should come at the water of Meribah 25 * chap. 33. 38. Deut. 32. 50. Take Aaron and Eleazar his son and bring them up unto mount Hor 26 And strip Aaron of his garments h To wit of his Priestly garments Exod. 28. 2. Levit. 8. 7 8 9. in token of his resignation of his office See the like Isa. 22. 15 19 20 21. and put them upon Eleazar his son i By way of admission and inauguration of him to his office and Aaron shall be gathered unto his people and shall die there 27 And Moses did as the LORD commanded and they went up into mount Hor in the sight of all the congregation k That their hearts might be more affected with their loss of so great a pillar and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar and therefore might give him the honour due to him 28 And Moses stripped Aaron of his garments and put them upon Eleazar his son and * Deut. 10. 6. 32. 50. Aaron died there l To wit in mount Hor. Obj. He died in Mosera Deut. 10. 6. Ans. Mosera was the general name of the place where that station was and mount Hor is a particular place in it where he died and was buried also Deut. 10. 6. in the top of the mount and Moses and Eleazar came down from the mount 29 And when all the congregation saw m i. e. Understood by the relation of Moses and Eleazar and by other signs So seeing is used Gen. 42. 1. Act. 7. 12. that Aaron was dead they mourned for Aaron thirty dayes n The time of publick and solemn mourning for great persons See Deut. 34. 8. even all the house of Israel CHAP. XXI 1 AND when * chap. 33. 40. †Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16. King Arad the Canaanite a Or rather the Canaanite King of Arad for Arad is not the name of a man but of a city or territory as may seem from Ios. 12. 14. Iudg. 1. 16. if at least this was the same place with that And he seems to be called a Canaanite in a general sence as the Amorites and others sometimes are which dwelt in the south b To wit of Canaan as appears from Numb 33. 40. towards the east and near the dead Sea heard tell that Israel came by the way of the spies c Not of those spies which Moses sent to spie the land Numb 13. 17. for that was done 38 years before this and they went so privately that the Canaanites took no notice of them nor knew which way they came or went but of the spies which he himself sent out to observe the marches and motions of the Israelites But the words
The LORD our God will we serve and his voice will we obey 25 So Joshua made a covenant with the people that day and set them a statute and an ordinance p Either 1. He set or propounded or declared unto them the Statute and Ordinance i. e. the summ of the Statutes and Ordinances of God which their Covenant obliged them to Or 2. He set or established it to wit that Covenant with them i. e. the People for a Statute or an Ordinance to bind themselves and their Posterity unto God for ever as a Statute and Ordinance of God doth in Shechem 26 And Joshua wrote these words q i. e. This Covenant or Agreement of the people with the Lord. in the book of the law of God r i. e. In that Volume which was kept in the Ark Deut. 31. 9 26. whence it was taken and put into this Book of Ioshua This he did partly for the perpetual remembrance of this great and solemn Action partly to lay the greater obligation upon the people to be true to their engagement and partly as a Witness for God and against the people if afterwards he severely punished them for their defection from God to whom they had so solemnly and freely obliged themselves and * See Judg. 9. 6. took a great stone and set it up there s As a witness and monument of this great transaction according to the custom of those ancient times as Gen. 28. 18. and 31. 45. and 35. 14. Exod. 24. 4. Deut. 27. 2. Ios. 4. 3. and 8. 32. Possibly this agreement was written upon this Stone as was then usual under * Gen. 35. 4. an oak that was by the sanctuary of the LORD t i. e Near to the place where the Ark and Tabernacle then were for though they were forbidden to plant a Grove of Trees near unto the Altar Deut. 16. 21. as the Gentiles did yet they might for a time set up an Altar or the Ark near a great Tree which had been planted there before 27 And Joshua said unto all the people Behold this stone shall be a witness unto us for it hath heard u It shall be as sure a Witness against you as if it had heard This is a common Figure called Prosopopoeia whereby the sense of hearing is oft ascribed to the Heavens and the Earth and other senseless creatures as Deut. 32. 1. Isa. 1. 2. Ier. 2. 12. all the words of the LORD which he spake unto us it shall be there for a witness unto you lest ye deny your God 28 So * Judg. 2. 6. Joshua let the people depart every man unto his inheritance 29 ¶ And it came to pass after these things that Joshua the son of Nun the servant of the LORD died being an hundred and ten years old 30 And they buried him in the border of his inheritance in * Chap. 19. 50. Judg. 2. 9. Timnath-serah which is in mount Ephraim on the north-side of the hill of Gaash 31 And * Judg. 2. 7. Israel served the LORD all the days of Joshua and all the days of the elders that * Heb. prolonged their days after Joshua over-lived Joshua and which had known all the works of the LORD that he had done for Israel 32 ¶ And * Gen. 50. 25. Exod. 13. 19. the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem x Not in the city of Shechem but in a Field near and belonging to it as appears from the following words and from Gen. 33. 18. and from the ancient custom of the Israelites to have their Burying places without Cities in Fields or Gardens in a parcel of ground which Jacob bought of * Gen. 33. 19. the sons of Hamor the father of Shechem for an hundred ‖ Or Lambs pieces of silver and it became the inheritance of the children of Israel 33 And Eleazar the son of Aaron died and they buried him in a hill that pertained to Phinehas his son which was given him x By special favour and for his better conveniency in attending upon the Ark which then was and for a long time was to be in Shiloh which was near to this place whereas the Cities which were given to the Priests were in Iudah Benjamin and Simeon which were remote from Shiloh though near to the place where the Ark was to have its settled abode to wit to Ierusalem in mount Ephraim JUDGES The ARGUMENT THE Author of this Book is not certainly known whether it was Samuel or Ezra or some other Prophet nor is it material to know 1. It matters not who was the Kings Secretary or with what Pen it was written if it be once known that it was the King who made the Order or Decree It is sufficient that unto the Iews were commited the Oracles of God Rom. 3. 2. i. e. the Holy Scriptures of the Old Testament one part of which this was by confession of all and that the Iews did not falsify their trust therein but kept those Holy Books themselves and delivered them to the World entire without addition or diminution for neither Christ nor his Apostles who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture ever charge them with any perfidiousness about the Canon or Books of the Scripture This Book is called the Book of Judges because it treats of the Iudges or of the state of the Commonwealth of Israel under all the Iudges except Eli and Samuel who being the last of the Iudges and the occasions or instruments of the change of this Government are omitted in this Book The Iudges were a sort of Magistrates inferior to Kings and could neither make new Laws nor impose any Tributes but were the supreme Executors of Gods Laws and Commands and the Generals of their Armies NOW after the death of Joshua a Not long after it because Othniel the first Judge lived in Ioshuah's time it came to pass that the children of Israel asked the LORD b Being assembled together at Shiloh they enquired of the High-priest by the Urim and Thummim See Numb 27. 21. Iudg. 20. 18. 1 Sam. 23. 9. saying Who shall go up for us against the Canaanites first c Being sensible that the Canaanites are troublesome to them and expected great advantage against them by their heedless condition and finding their People to encrease and multiply exceedingly and consequently the necessity of enlarging their Quarters they renew the War They do not enquire who shall be the Captain General to all the Tribes but as appears by the answer What Tribe shall first undertake the Expedition that by their success the other Tribes may be encouraged to make the like attempt upon the Canaanites in their several Lots to fight against them 2 And the LORD said Judah d Not a person so called but the Tribe of Iudah as is manifest
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
‖ Or of Reâ—… v. o. 14 Thorefore David enquired again of God and God said unto him Go not up after them turn away from them * 2 Sam 〈◊〉 〈◊〉 and come upon them over against the mulberry trees 15 And it shall be when thou shalt hear a sound of going in the tops of the mulbery-trees that then thou shalt go out to battel for God is gone forth before thee to smite the host of the Philistins 16 David therefore did as God commanded him and they smote the host of the Philistins from Gibeon even to Gazer 17 And the same of David went out into all lands b i. e. Into all the neighbouring Countries and the LORD brought the fear of him upon all nations CHAP. XV. 1 ANd David made him houses a A Palace consisting of many Houses or Apartments for his several Wives and Children in the city of David and prepared a place for the ark of God and pitched for it a tent b Qu. Why did he not first fetch the tabernacle of Moses from Gibeon where it now was that so he might put the Ark into its proper place Ans. Partly because he had no motion or direction from God concerning the Tabernacle as he had concerning the Ark and partly because he thought the Tabernacle was not so necessary for that end as formerly seing he intended forthwith to set upon the building of the Temple as appears from chap. 17. 2 Then David said †〈…〉 None ought to carry the * 〈…〉 ark of God but the Levites c And that upon their Shoulders of which see Numb 4. 15. 7. 9. and not in a Cart as it was before to our great grief and loss for them the LORD hath chosen to carry the ark of God and to minister unto him for ever d i. e. So long as the Ark is to be removed and as that Worship continues 3 And David gathered all Israel together to Jerusalem to bring up the ark of the LORD unto his place which he had prepared for it 4 And David assembled the children of Aaron and the Levites 5 Of the sons of Kohath e To wit of Amram or Izhar Kohaths Sons Numb 3. 27. Otherwise Elizaphan v. 8. and Hebron v. 9. and Uzziel v. 10. were Kohaths Children of which see Exod. 6. 17 18 22 Uriel the chief and his ‖ Or 〈◊〉 brethren an hundred and twenty 6 Of the sons of Merari Asajah the chief and his brethren two hundred and twenty 7 Of the sons of Gershom Joel the chief and his brethren an hundred and thirty 8 Of the sons of Elizaphan Shemajah the chief and his brethren two hundred 9 Of the sons of Hebron Eliel the chief and his brethren sourscore 10 Of the sons of Uzziel Amminadab the chief and his brethren an hundred and twelve 11 And David called for Zadok and Abiathar the priests f i. e. The Chief Priests Abiathar the High-Priest and Zadok the second Priest see Numb 3. 32. and for the Levites for Uriel Asajah and Joel Shemajah and Eliel and Amminadab 12 And said unto them Ye are the chief of the fathers of the Levites sanctifie your selves g By solemn Purification and Preparation of your selves both in Soul and Body See on Exod. 19. 10. 15. both ye and your brethren that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it 13 For * 2 Sam. â—… â—… Ch. 13. 7. because ye did it not at the first h Because you did not sanctifie and prepare your selves by solemn Prayer and seeking Counsel from God and by a serious consideration of Gods Will as to the Manner of carrying it which it was your Duty more than others to observe and see it executed the LORD our God made a breach upon us for that we i He takes a part of the guilt to himself because it was his Duty as well as theirs diligently to read the Law and Word of God and to see it executed and their oversight did not excuse his sought him not after the due order k According to the Rules which he appointed 14 So the Priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel 15 And the children of the Levites l To wit the Kohathites Numb 4. 4. bare the ark of God upon their shoulders with the staves thereon as * 〈◊〉 25. 14. 〈◊〉 â—… 15. 〈◊〉 â—… 9. Moses commanded according to the word of the LORD 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick psalteries and harps and cymbals †〈…〉 sounding by lifting up the voice with joy 17 So the Levites appointed * Câ—… 6. 33. Heman the son of Joel and of his brethren * Câ—… â—… 39. and Asaph the son of Berechiah and of the sons of Merari their brethren * 〈◊〉 â—… 44. Elthan the son of Kushajah 18 And with them their brethren of the second degree m The first rank or degree of Sacred Musicians being those three famous Persons named v. 17. next unto whom were these here named Zechariah Ben and Jaaziel and Shemiramoth and Jehiel and Unni Eliab and Benajah and Maasiah and Mattithlah and Eliphalet and Mikniah and Obed-edom and Jeiel the porters n Who were to keep the Doors of the Tabernacle and Courts but withal were instructed in Musick and singing that when they were free from Attendance upon their proper Office they might not be idle nor unprofitable persons in Gods House 19 So the singers Heman Asaph and Ethan were appointed to sound with cymbals of brass 20 And Zechariah o In this Catalogue Ben is omitted who was mentioned v. 18. Yet others think him to be the same who is called Azariah v. 21. But Ben might be some other person who was indeed appointed for this Work as is related v. 17 18. and yet he might be taken off by death or sickness or some sudden and extraordinary Accident which hindred his Execution of the Place and Work allotted for him which might force the Chief of the Levites to appoint some other in his stead when they came to put their Institution in practise as here they did and Aziel and Shemiramoth and Jehiel and Unni and Eliab and Maasiah and Benajah with Psalteries on Alamoth p Or with as that particle is elsewhere used Alamoth which is thought to be the name of an Instrument of Musick or of a certain Tune or Note or part in Musick The certain signification of it is not now known nor is it necessary for us to know it And the like may be said of Sheminith v. 21. 21 And Mattithiah and Eliphaleh and Mikneiah and Obed-edom and Jeiel and Azaziah with harps ‖ Or 〈◊〉 the 〈◊〉 〈◊〉 over on the Sheminith q See on v. 20. to
time as we shall shortly see and six thousand were * Deut. 16. 18. officers and judges e Whose Work it seems to have been to judge of and determine all difficult Causes or Differences which might arise either among the Inferiour Priests or Levites about their Sacred Administrations or among the People which being governed in all their Concerns onely by the Laws of Moses it was fit and necessary that the Priests and Levites should be consulted and concerned in their Matters 5 Moreover four thousand were porters f Whose Office was to take the Charge of all the Gates of the Temple and its Courts that no forbidden or unclean Person might enter there and of the Courts themselves and of several Chambers or Buildings belonging to the Temple and the Service thereof These also were to do their Work by turns and four thousand praised the LORD with instruments g Whereof 288 were persons of greater skill than their Brethren and did Instruct them and had some Authority over them which I made said David to praise therewith 6 And * Exod. 6. 16. Ch. 6. 1 c. 2 Chr. 8. 14. 29. 25. David divided them into †Heb. divisions courses h Which he did not by his own Invention but as a man of God and by the command of God and with the Advice and Concurrence of God and Nathan the Prophets as is manifest from 2 Chron. 8. 14. 29. 25. among the sons of Levi namely Gershon Kohath and Merari 7 Of the * Ch. 26. 21. Gershonites were ‖ Or 〈◊〉 Ch. 6. 17. Laadan and Shimeâ—… 8 The sons i i. e. His Posterity and so in the following Verses for these could not be their immediate Sons of Laadan the chief was Jehiel and Zetham and Joel three 9 The sons of Shimei Shelomith and Haziel and Haran three These were the chief of the fathers of Laadan 10 And the sons of Shimei k Not that Shimei named v. 9. but another and possibly the Son or Grandson of that Shimei were Jahath ‖ Or 〈◊〉 ver 11. Zina and Jeush and Beriah These four were the sons of Shimei 11 And Jahath was the chief and Zizah the second but Jeush and Beriah †Heb. did not multiply sonâ—… had not many sons therefore they were in one reckoning according to their fathers house l They were reckoned together as one Family and were not called by the name of their two immediate Parents but by the name of their Grandfather Shimei 12 The sons of Kohath Amram Izhar Hebron and Uzziel four 13 The sons of * Exod. 6. 20. Amram Aaron and Moses and Exod. 28. 1. Heb. 5. 4. Aaron was separated ‖ Or to sanctifie him holy of holies him and his sons that he should sanctifie the most holy things m Not positively for so he could not sanctifie them they being already sanctified by God in the highest Degree but negatively i. e. that he might keep them from Pollution For these most holy things were polluted when they were touched by any other persons he and his sons n Not onely his eldest Sons the High-priests successively but all his Posterity or all the Priests for the Works here following were not peculiar to the High-priest but common to all the Priests who might all burn Incense 2 Chron. 29. 11. Luke 1. 9. and to minister in the Temple and to bless the People in Gods Name Numb 6. 23. Deut. 10. 8. for ever to burn incense before the LORD to minister unto him and to Numb 6. 23. bless in his name for ever 14 Now concerning Moses the man of God his sons were named of the Tribe of Levi n i. e. They were accounted onely as common Levites and were not Priests Which is mentioned partly to secure the Priesthood within the Bounds to which God had confined it lest they should presume to â—…nvade it upon a confidence in the Nobleness of their Extraction and partly for the Honour of Moses and the demonstration of his Eminent Piety and Self-denial who willingly left the Government to Ioshua and the Priesthood to Aaron and was content to have his Posterity reduced to a very private and mean Condition 15 Exod. 2. 22. 18. 3 4. The sons of Moses were Gershom and Eliezer 16 Of the sons of Gershom ‖ Shubael Chap. 24. 20. Shebuel was the chief 17 And the sons o For the son the plural number for the singular as Gen. 46. 23. 1 Chrom 2. 8 31. and oft elsewhere of Eliezer were Ch. 26. 25. Rehabiah ‖ Or the first the chief p Heb. the first i. e. the first-born He is so called not because others were born after him but because none were born before him See oâ—… Mat. â—… 23. And Eliezer had none other sons but the sons of Rehabiah †Heb. were very highly multiplied were very many 18 Of the sons of Izhar ‖ 〈◊〉 〈◊〉 Ch. 24. 2â—… She lomith the chief 19 Of the sons of Hebron Jeriah the first Amariah the second Jahaziel the third and Jekameam the fourth 20 Of the sons of Uzziel Micah the first and Jeshiah the second 21 The sons of Merari Mahli and Mushi the sons of Mahli Eleazar and Kish 22 And Eleazar died and * Ch. 24. 2â—… had no sons but daughters and their ‖ Or 〈◊〉 brethren the sons of Kish took them 23 The sons of Mushi Mahli and Eder and Jeremoth three 24 These were the sons of * Numb 1â—… 17 21. Levi after the house of their fathers even the chief of the fathers as they were counted by number of names by their polls that did the work for the service of the house of the LORD from the age of * Numb â—… â—… 4. 3. â—… 14. twenty years q As the Levites were anciently numbred from two several times from the 25th year of their Age and from the 30th Numb 4. 3. 8. 24. In like manner and for the same Reasons they are here numbred both from their 20th year as here when they were more solemnly prepared for and instructed and by degrees exercised in some parts of their Work and from their 30th year above v. 3. when they were admitted to the full and compleat Exercise of all the Parts and Works of their Office And the Reason why they were now sooner admitted to Service than they had been formerly by the Constitution of Moses is given in the next Verses because now their Work was more easie they being wholly discharged from that Burdensome Work of Carrying the Tabernacle and its Utensils which was too heavy for young and tender Shoulders To which may be added that the Number of the Israelites were 〈◊〉 increased and consequently the Services which were to be performed by the Levites on their behalf were multiplied and the Work of the Temple was much greater than that of the
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were †Heb. 〈◊〉 numbred from twenty years old and above 28 Because †Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉 their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 〈◊〉 the fine flour for meat offering and for the unleavened cakes and for that which is baked in the ‖ Or 〈◊〉 〈◊〉 pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * 〈◊〉 10. â—… 5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * 〈◊〉 â—… 4. 〈◊〉 â—…6 6â—… Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them †〈◊〉 〈◊〉 Zaâ—… â—…0 3â—… both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for †Heb. the 〈◊〉 of the 〈◊〉 and 〈◊〉 of God 〈◊〉 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one †Heb. 〈◊〉 of 〈◊〉 〈◊〉 principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
captain for the twelfth month was ‖ Or Heled Ch. 11. 30. Heldai the Netophathite of Othniel and in his course were twenty and four thousand 16 Furthermore over the children of Israel q i. e. These were the Princes of the Tribes as they are called below v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace who seem to have had a Superiour Power to these 24 Captains and therefore are named before them ch 28. 1. being probably the Kings Chief Counsellours and Assistants in the great Affairs of his Kingdom the ruler of the Reubenites was Eliezer the son of Zichri of the Simeonites Shephatiah the son of Maacha 17 Of the Levites * Ch. 26. 30. Hashabiah the son of Kemuel †Heb. Aaron of the Aaronites Zadok 18 Of Judah Elihu r Called also Eliaâ—… 1 Sam. 16. 6. one of the brethren of David of Issachar Omri the son of Michael 19 Of Zebulun Ishmajah the son of Obadiah of Naphtali Jerimoth the son of Azriel 20 Of the children of Ephraim Hashea the son of Azaziah of the half-tribe of Manasseh Joel the son of Pedajah 21 Of the half tribe of Manasseh in Gilead Iddo the son of Zechariah of Benjamin Jaâ—…siel the son of Abner 22 Of Dan Azareel the son of Jeroham These were the princes of the Tribes s Of the most of the Tribes not of all for Gâ—…d is omitted probably because that Tribe was joyned with tho Reubenites under one Prince and Asher for some such reason or for some other Causes now unknown and not worth our Enquiry of Israel 23 But David took not the number of them from twenty years old and under t The meaning is David when he desired to number the people he designed to number onely those who were from twâ—…nty years old and upward or which is the same thing thosâ—… that drew sword 1 Chron. 21. 5. and not those who were from 20 years old and under because * Gen. 15. 5. the LORD had said he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God or a questioning of the Truth of his Promises And possibly this Circumstance might in part deceive or quiet Davidâ—… Conscience that his desire of knowing the number of his People did not proceed from distrust of Gods Promise or Providence but from a prudent Care to know the true State and Strength of his Kingdom 24 Joab the son of Zerujah began to number x To wit All from 20 years old and upward as David commanded him but he finished not y For Levi and Benjamin he counted not 1 Chron. 21. 6. because * 2 Sam. 24. 15. Ch. 21. â—… there fell wrath for it against Israel z Whilst he was doing the Work which was one reason which made him to cease Heb. And there fell c. Though David numbred them with Caution and Limitation as was noted before yet this did not hinder Gods Wrath from falling upon Israel for this Sin neither †Heb. asâ—…ended was the number put in the account of the chronicles of king David a The sence is either 1. That the full number was not registred because Levi and Benjamin were not counted by Joab Or rather 2. That David being sensible of and smarting for his Sin would not have the number brought in by Joab to him put into the publick Register though God would have it recorded in Scripture for the instruction of succeeding Ages For he speaks not here of the Account given in to the King which was done and was Joabs Act but of the putting of the Account into the publick Records which was not done and which could not be done but by Davids Command or Permission 25 And over the kings treasures b Of Gold or Silver or other things of great price which for greater security were kept in Jerusalem and in the Kings Palace and thither the Tribute-money also was sent and committed to his Care was Azmaveth the son of Adiel and over the storehouses c Of the Fruits of the Earth or that share of them which belonged to the King which were laid up in the Fields or Cities or Villages or Castles as there was conveniency and occasion in the fields in the cities and in the villages and in the castles was Jehonathan the son of Uzziah 26 And over them that did the work of the field d Over the Kings Husbandry for tillage of the ground was Ezri the son of Chelub 27 And over the vineyards e i. e. Over the Workmen and Labourers in the Vineyards as the next Officer is over the Fruit of the Vineyards In like manner one man was over the Labourers in the Fields v. 26. and another over the Fruits of the Fields put into Stores after the manner v 25. was Shimei the Ramathite †Heb. over that which was of the Vineyards over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite 28 And over the olive-trees and the sycamore-trees that were in the low plains was Baal-hanan the Gederite and over the cellars of oil was Joash 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness See Isa. 33. 9. 35. 2. was Shitrai the Sharonite and over the herds that were in the valleys was Shaphat the son of Adlai 30 Over the camels also was Obil the Ishmeelite g So called either because he was born of that People or had lived among them or from some notable Exploit which he did against them and over the asses was Jehdeja the Meronothite 31 And over the flocks was Jaziz the Hagerite All these were the rulers of the substance which was king Davids 32 Also Jonathan Davids uncle was a counseller a wise man and a ‖ Or Secretary scribe h Either one learned in the Laws of God which were also the Laws of the Land by which all their Counsels were to be ruled Or the Kings Secretary and Jehiel the ‖ Or Hachmoniâ—…e son of Hachmoni was with the kings sons i As their Tutor or Governour 33 And * 2 Sam â—…5 12. Ahithophel was the kings counseller k The Person whose Counsel in matters of State the King most prized and followed and * 2 Sam 〈◊〉 Hushai the Archite was the kings companion l Or his Friend as he is called a Sam. 15. 37. The Person whom he most trusted with all his Secrets and whose Conversation was most pleasant and acceptable to him 34 And after Ahithophel m i. e. After his death these were his Chief Counsellers was Jâ—…hojada the son of Benajah and Abiathar and the general of the kings army was * Ch. 11 â—… Joab CHAP.
them to fit themselves for so great and solemn a Work that they may do according to the word of the LORD by the hand of Moses 7 And Josiah †〈…〉 gave to the people of the stock lambs and kids h For either of these might be used for the Paschal-offering Exod. 12. 5. all for the passover offerings for all that were present to the number of thirty thousand and three thousand bullocks i Which were to be offered after the Lambs upon the several days of the Feast of Unleavened Bread these were of the kings substance 8 And his princes k Not the Political but Ecclesiastical Princes or the Chief of the Priests and Levites whose Names here follow †〈…〉 gave willingly unto the people to the priests and to the Levites l For the use of any of the Families of any of them as need should be For they supposed the 30000 which the King had given were not sufficient for all the Families Or the King gave his Cattel to the People onely or principally for they onely are mentioned for that Gift v. 7. And therefore these persons here named give their Cattel not onely to the People but also to the Priests and to the Levites as it is here expressed And the Levites being not yet sufficiently provided for some of their Brethren named v. 9. gave 5000 more peculiarly unto the Levites as is there said Hilkiah and Zechariah and Jehiel rulers of the house of God m For so they were Hilkiah being the High-priest and the other the two Chief Priests of the two Lines of Eleazar and Ithamar who many times were to officiate in the High-priests stead and were in Power and Dignity next to him and were in some sort joynt-commissioners with him in ruling the Affairs of the Temple gave unto the priests for the passoverofferings two thousand and six hundred small cattel and five hundred oxen 9 Conaniah also and Shemajah and Nethaneel his brethren and Hashabiah and Jehiel and Jozabad chief of the Levites †〈…〉 gave unto the Levites for passover offerings five thousand small cattel and five hundred oxen 10 So the service was prepared and the priests stood in their place and the Levites in their courses according to the kings commandment 11 And they killed the passover and the priests sprinkled the blood from their hand and the Levites * 〈◊〉 â—…9 flayed them n Which they did though properly it belonged to the Priests because the Priests who were sanctified were not sufficient for that Work there being so many thousands of the Cattel and they were fully employed in the killing of the Sacrifices and the sprinkling of the Blood which was more properly the Priests work than the other 12 And they removed the burnt-offerings o i. e. Those Cattel which were to be offered for Burnt-offerings to wit some of the lesser Cattel for these also might be offered as burnt-offerings Levit. 1. 10. And hence it may seem that all these small Cattel were not given to the People to be eaten by them for their Paschal-lambs but that some of them were to be offered as burnt-offerings for the People And these they put apart by themselves partly lest they should be confounded with them which were for another use and partly that they might not be hindred from that which was their present and more immediate work as it follows that they might give To wit the Paschal-lambs or Kids that they might give according to the divisions of the families of the people to offer unto the LORD p These words may belong either 1. to the more remote words the burnt-offerings the other words being to be put within a Parenthesis or there being a trajection in the words which is frequent in Scripture and which is here observed by some learned Interpreters Or 2. to the last words and to the Paschal-lambs which they were first to be offered to the Lord by Killing them and sprinkling the Blood as was noted before and then to be given to the People though the giving be here mentioned before the offering such transpositions being usual in Scripture and other Authors as it is written * Lev. 3. 3. in the book of Moses and so did they with the oxen q To wit as they did with the lesser Cattel of which see the first Note on this Verse They removed those Oxen which were to be offered as Burnt-offerings from those which were to be offered as Peace offerings 13 And they * Exod. 12. 8 9. rosted the passover with fire according to the ordinance but the other holy offerings r Those from which the Burnt-offerings were removed v. 12. to wit the Peace-offerings part of which fell to the share of the Offerer who was Josiah and by his Gift to the People sod they in pots and in caldrons and in pans and †Heb. made them run divided them speedily among all the people 14 And afterward they made ready s To wit the Paschal-lambs and their part of the Peace-offerings for themselves and for the priests because the priests the sons of Aaron were busied in offering of burnt-offerings and the fat until night therefore the Levites prepared for themselves and for the priests the sons of Aaron 15 And the singers the sons of Asaph were in their †Heb. station place according to the * 1 Chr. 25. 1â—… c. commandment of David and Asaph and Heman and Jeduthun the kings seer and the porters * 1 Chr. 9. 17 18. 26. 14 c. waited at every gate they might not depart from their service for their brethren the Levites prepared for them 16 So all the service of the LORD was prepared the same day to keep the passover and to offer burnt-offerings upon the altar of the LORD according to the commandment of king Josiah 17 And the children of Israel that were †Heb. found present kept the passover at that time and the feast of unleavened bread seven days 18 And * 2 Kin. 23. 22. there was no passover like to that kept in Israel from the days of Samuel the prophet neither did all the kings of Israel keep such a passover as Josiah kept and the priests and the Levites and all Judah and Israel that were present and the inhabitants of Jerusalem 19 In the eighteenth year of the reign of Josiah was this passover kept 20 * 2 Kin. 23. 2â—… Jer. 46. 2. After all this when Josiah had prepared the †Heb. house temple t When he and his People hoped that God was reconciled and the Foundation of a solid and lasting Happiness was laid their Hopes were quickly blasted So much are men oft mistaken in their Judgments about the Designs of Gods Counsel and Providence Necho king of Egypt came up to fight against Carchemish u Which the Assyrian had lately taken from the King of
cannot agree to David's time wherein there was no such Captivity of the people but only a Civil war and mutual slaughter which is quite another thing nor to the time of Israel's return from Babylon when there was no such return of all Israel but only of Iudah and Benjamin and some few of the other Tribes and the joy which the returning Isroelites then had was but low and mixed with many Fears and Dangers and Reproaches as we see in the Books of Ezra and Nehemiah And therefore they must belong to the times of the Messias by whom this Promise was fulfilled to the true Israel of God who were brought back from that most real and dreadful though spiritual Captivity of sin and Satan as is declared Luk. 4. 18. Eph. 4. 8. and shall be litterally accomplished to the natural seed of Iacob or Israel according to the Expectation and belief of all the Jews in their several Ages and of most Christian Writers when the LORD bringeth back the captivity of his people †i. e. His Captive people Captivity being oft put for Captives as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or his people from Captivity of which see the former Note Jacob * i. e. The seed or Children of Iacob as Aaron is named for his Sons 1 Chron. 12. 27. and 27. 17. and David for his Sons and the like shall rejoyce and Israel shall be glad PSAL. XV. The ARGUMENT The occasion and time of Composing this Psalm is uncertain but the Scope of it is plain which is to give the Character of an holy and happy Man and to describe the way to true Blessedness Wherein this is observable that he is wholly silent as to the Ceremonial or Ritual Observations of the Law not that he doth disown them or allow the neglect of them as is manifest from David's constant Practice and from many other passages but that he might undeceive the Hypocritical Israelites who laid too great a stress upon those things as if the diligent performance thereof would excuse their wicked Lives which Error almost all the Prophets do observe and Condemn in them and that he might inform the Church of that and all succeeding Ages that the substance of Religion did consist in the Practice of true Holiness and Righteousness A Psalm of David 1. LORD a O thou who art the soveraign Lord of this holy Hill and Tabernacle to whom it belongs to give Laws to it and to admit or reject Persons as thou seest fit I beg of thee the resolution of this important question And he proposeth this question to God that the Answer coming from him may have the greater Authority and influence upon mens Consciences who shall †Heb. sojourn abide b Heb. sojourn to wit so as to dwell as it is explained in the next clause Unless this clause be meant of sojourning in the Church here and the next of dwelling in Heaven hereafter Who shall enter thither and abide there with thy good leave and liking in thy â—… Psal. 24. 3. 〈◊〉 tabernacle c i. e. In thy Church either 1. Militant Who is a true and will be a persevering Member of this Church Or 2. Triumphant or in Heaven which is called the true Tabernacle not made with mans â—…ands Heb. 8. 2. and 9. 11. Revel 21. 3. who shall dwell in thy holy hill d To wit of Zion so called Psal 2. 6. which is oft put for the Church and for Heaven Who shall so dwell in thy Church here as to dwell with thee for ever hereafter in Heaven 2. * Isa. 33. 15 He that walketh uprightly e Or presently or sincerely without guile or Hypocrisie Loving Worshiping and serving God and loving his Neighbour not in word and shew only but in truth and reality and this constantly and in the whole course of his Life as walking implies and worketh righteousness f Maketh it his work and business to do justly i. e. to give to every one his due first to God and then to men for the words are general and not restrained to either and speaketh the truth ‖ Or with in his heart g His words and professions to God and men agree with and proceed from the thoughts and purposes of his Heart 3. He that back-biteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises or by laying any thing to his Charge falsely or without sufficient cause and Evidence nor doeth evil i i. e. Any hurt or injury to his neighbour k i. e. To any man as is evident 1. from the Nature of this precept which reacheth to all it being plain and certain that both by Laws of Nature and of Moses it was not lawful to do evil to any man except where God the Soveraign commanded it as he did to the Canaanites and Amalekites 2. From the Scripture usage of this word Neighbour which frequently signifies every man though a stranger or an heathen as appears from Gen. 29. 4. Exod. 20. 16 17. Levit. 18. 20. and 19. 15 c. Prov. 25. 8 9. Luk. 10. 29 c. Mat. 5. 43 44. And he useth this word Neighbour because he who is strictly so is most within our reach and most liable to the injuries which one man doth to another nor ‖ Or receiveth Or endureth Exod. 23. 1. taketh up l To wit into his Lips or Mouth which is understood here as also Exod. 20. 7. Iob 4. 2. and fully expressed Psal. 16. 4. and 50. 16. i. e. Doth not raise it though that may seem to be included in the first Clause that Back-biteth not Or doth not spread and propagate it which men are too prone and ready to do and which makes that a publick which before was but a private injury and mischief Or nor taketh or receiveth i. e. Entertaineth it cheerfully and greedily as men usually do such things and easily believeth it without sufficient reason See Exod. 23. 1. Levit. 19. 1â—… Or nor beareth or endureth as this phrase signifies Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike Prov. 25. 23. a reproach against his neighbour 4. In whose eyes m i. e. In whose Judgment and Estimation a vile person n i. e. One who deserves Contempt an ungodly or wicked Man as appears from the next clause where he that feareth God is opposed to him is contemned o Or despised notwithstanding all his Wealth and Glory and Greatness He doth not admire his Person nor envy his Condition nor court him with flatteries nor value his Company and Conversation nor approve of or comply with his Courses but he thinks meanly of him he judgeth him a most miserable man and a great object of Pity he abhors his wicked practices and labours to
done but they shall be subordinate and servants to thee but thou and thy sons with thee shall minister d Or both to thee and to thy sons with thee which translation may seem to be favoured by the following words before the tabernacle which was the proper place where the Levites ministred whereas the Priests did minister to God both before and in the Tabernacle Besides both the foregoing words and the two following verses do entirely speak of the ministry of the Levites and the ministry of the Priests is distinctly spoken of ver 5. before the tabernacle of witness 3 And they shall keep thy charge e i. e. That which thou shalt command them and commit unto them and the charge of all the tabernacle f i. e. Of the boards and hangings and utensils of the Tabernacle to take them down and carry them and set them up again onely they shall not come nigh the vessels of the sanctuary and the altar g Which therefore were to be covered by the Priests before the Levites might meddle with them that neither they nor ye h They for presuming to touch them and you for your negligence in not covering them well or not looking to them also die 4 And they shall be joyned unto thee and keep the charge of the tabernacle of the congregation for all the service of the tabernacle and a stranger shall not come nigh unto you 5 And ye shall keep the charge of the sanctuary i i. e. Of the holy and of the most holy place and the charge of the altar that there be no wrath any more upon the children of Israel k For coming too near the holy place or for usurping any part of your sacred function or for any other miscarriage which they may be guilty of through your carelessness or remissness in which case they shall perish for their errour but their blood will I require at your hands who should have advised them better or over-ruled them 6 And I behold I have * chap. 3. 12 â—…5 taken your brethren the Levites from among the children of Israel to * chap. 3. 9. you they are given as a gift for the LORD l i. e. For the service of the Lord to assist you therein in the servile and troublesome parts of it to do the service of the tabernacle of the congregation 7 Therefore thou and thy sons with thee shall keep your priests office for every thing of the altar m To wit of burnt-offering as appears from the following words and within the vail n This phrase elsewhere signifies the inward or second vail but here it signifies either the outward vail onely or rather both the vails the singular number being put for the plural as when the altar is put for both the altars as hath been noted and so this phrase comprehends both the holy and the most holy place and ye shall serve I have given your priests office unto you as a service of gift o As a gift which I have freely conferred upon you and upon you alone and therefore let no man henceforth dare either to charge you with arrogance and usurpation in appropriating this to your selves or to invade your office and the stranger that cometh nigh shall be put to death 8 And the LORD spake unto Aaron Rehold I also nave given thee the charge of mine heaveâ—… offerings of all the hallowed things of the children of Israel unto thee have I given them p Not onely the charge of them but the use of them for thy self and family in such manner as I have elsewhere expressed by reason of the anointing q To wit to the Priestly office i. e. because thou art Priest and art to devote thy self wholly to my service which that thou maist perform more diligently and chearfully I give thee this recompense and to thy sons by an ordinance for ever 9 This shall be thine of the most holy things r Such as were to be eaten onely by the Priests and that in the Sanctuary How these diâ—…fer from the 〈◊〉 things see on Levit. 6. 17. reserved from the fire s i. e. Such sacrifices or such parts of sacrifices as were not burnt in the fire every oblation t Which may be understood either 1. of the wave-loaves Levit. 23. 17. and the shew-bread which were most holy things Lev. 23. 20. and 24. â—… and which did belong to the Priest nor was there any 〈◊〉 such oblation besides what is here particularly expressed 〈◊〉 the peace-offerings were not most holy and the burnt-offerings were not the Priests Or. 2. of oblations in general and so the following particulars are mentioned by way of explication and restriction of that general word to shew what oblations are here meant and to exclude peace-offerings and burnt-offerings of theirs every * Lev. 2. 2 3. meat-offering of theirs and every * Lev. 4. 22 27. 6. 25. sin offering of theirs and every * Lev. 5. 6. 7. 7. 14. 13. trespass offering of theirs which they shall render unto me u By way of compensation for a trespass committed against me in which case a ram was to be offered Lev. 6. 2 -6 which was a most holy thing and may be particularly designed here shall be most holy for thee and for thy sons x Thou shalt esteem it as a most holy thing and shalt use it accordingly in manner following Or these are most holy and therefore shall be for thee and for thy sons to wit exclusively none else may eat them 10 In the most holy place y To wit in the court of the Priests where there were places for this use See Lev. 6. 16 17 26. and 7. 6. and 8. 31. and 14. 13. Neh. 13. 5 9. Ezek. 42. 13. which is called the most holy place not simply and absolutely as the place within the vail was but in respect of the thing he speaks of because this was the most holy of all the places appointed for eating of holy things whereof some might be eaten in any clean place in the camp Lev. 10. 14. or in their own houses And as the most holy place is sometimes called simply Holy so it is not strange if an holy place be called most holy especially this place which was near to the altar of burnt-offerings which is called most holy and made all that touched it holy Exod. 20. 3â—… And God would have these things eaten by them in an holy place as in Gods presence that they might be obliged to the greater caution and not to abuse Gods good creatures and especially holy things to intemperance and that they might learn to eat this and their other food with thankfulness to God the giver of it and with respect to his service and glory which was afterward prescribed to Christians 1 Cor. 1â—… â—…1 1 Tim. 4. 3. shalt thou eat it every male