backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
created And though we cannot expresly say on which of the six dayes the angels were created because there is no expresse mention made of them yet it is most likely that they were created together with the highest heavens the chief place of their habitation and that on the first day because then at the laying of the foundations of the earth the angels did praise their Creatour as was before noted Job 38. Vers 2. And the earth was without form and void That is the earth was on the first day created and when it was at first created it had neither the shapâ— nor ornaments that it hath now it was not round solid drie distinguisht here and there with valleys and hills it was without form a rude and indigested lump and again it was void or emptie not having trees herbs and slowers to adorn it nor beasts birds or people to inhabit it as it hath now And darknesse was upon the face of the deep By the deep is meant that confused Chaos or indigested Masse of earth and water of which before he had spoken by darknesse is meant a mere privation of light this Chaos or deep was wholy hid and involved in darknesse in the whole surface of it there was no light at all wherewith it should be seen And the Spirit of God moved upon the face of the waters The word here translated moved is metaphoricall taken from the motion of birds that flutter over their young and implies that the holy Ghost did sustain and cherish this Chaos or Deep by his secret but effectuall power and motion even as birds do their new-hatcht young ones by so fluttering over them Vers 3. And God said let there be light That is God the Father having created of nothing this confused Chaos of earth and water did the same first day create also the light which was a bright shining quality upon the face of this deep whereby it became apparent and visible and this he did by saying Let there be light that is by his almighty word and command Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth not any word uttered or spoken after the manner of men but by his â—ssentiall Word the Sonne of God who is the word and wisdome of the Father John 1. 1. In the beginning was the word and the word was with God and the word was God 1. Cor. 1. 24. Christ the power of God and the wisdome of God and by whom the Father made all things whatsoever John 1. 3. All things were made by him and without him was not any thing made that was made Vers 4. And God divided the light from the darknesse Hereby is implyed 1. That God did not wholly abolish the darknesse all over the deep but divided the light from the darknesse so that whilst there was light on one part of the deep it was still dark on the other 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them and that they should mutually succeed and expell one the other that so every where about the bâ—dy of the earth it should be successively as the light and darknesse moved and followed each other sometimes day and sometimes night 3. That even in the three first dayes of the worlds creation before the sunne was made the motion whereof doth now measure out the day there should be a successive going and returning of light and darknes according to the time of day night as well as afterwards when the sun was created to give light unto the world as it moved about the body of the earth Vers 5. And God called the light Day and the darknesse he called Night That is he made this succession of light and darknesse to be for those distinct times which his will was should afterward be called Day and Night to wit by Adam when he gave names unto all things And the evening and the morning were the first day The evening which is the beginning of the night and the morning which is the beginning of the day are here put for the whole time of night and day which joyned together are said to make one entire day to wit in a large sense comprehending both night and day which is with us the space of 24 houres whereas the time whiles the light shineth is the day strictly taken in which sense Christ saith There are twelve houres in the day John 11. 9. Now the evening is set before the morning because darknesse was in time before the light and thereupon the Jews alwayes began their large day at evening Levit. 23. â—2 From even unto even shall ye celebrate your Sabbath Vers 6. And God said Let there be a firmament in the midst of the waters c. The firmament God called Heaven vers 8. It is called in the Hebrew an expansion or stretching forth because the Heavens are stretched forth as a curtain Isai 40. 22. God stretcheth forth the heavens as a curtain and spreadeth them out as a tent to dwell in and in Greek Latine and English a firmament because of the constant and enduring firmnesse of it which is not worn with its continuall motion but remaineth such as it was framed of God in the beginning So that by the firmament here is meant whatsoever is contained in that vast space from the surface of the earth to the uppermost heavens with the Regions of the aire and the heavenly Orbs c. Now of this firmament it is said that it was made in the midst of the waters and that to divide the waters which were under the firmament from the waters which were above the firmament and from hence many learned men have concluded that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God above all the heavenly orbs comprehended under this word firmament and so there continue still as in the place appointed them of God and are spread as an orb of water round about the highest part of the visible heavens But because the main reason whereon they ground this opinion is that by the words of Moses they say it is plain that the whole firmament must be in the midst of the waters and must divide the waters that are beneath from the waters that are above and this reason must needs also overthrow this conceit of theirs seeing it is manifest that there are some waters alwayes in the middle region of the aire even when it doth not rain whence it is noted as one of the marvellous works of Gods providence Job 26. 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them and in this regard it cannot be said that the whole firmament comprehending the regions of the aire as well as the heavenly orbs doth divide
the rudest and most tumultuous amongst them and hereupon Moses might ground these words of his But howsoever their behaviour being so full of fury as it was he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity Vers 5. And the Lord said unto Moses Go on before the people c. That is toward the rock Horeb and mention is made of going before the people for the encouragement of Moses as if he had said Fear them not though they are thus enraged they shall do thee no harm And take with thee of the elders of Israel That is all the people shall not go up with thee to the rock to see the miracle onely some of the elders thou shalt take along with thee that they may be eye-witnesses of that which is to be done and afterwards affirm the truth of what they had seen amongst the people When many years after this the Lord did again after the same miraculous manner give them water out of the rock it was done openly before all the people Numb 20. 8. Take the rod saith the Lord and gather thou the assembly together thou and Aaron thy brâ—ther and speak ye unto the rock before their eyes and it shall give forth his water and this makes some question why God would not have it so now but onely that some few of the elders go up with Moses to see the miracle wrought But seeing there is no reason given for it in the text it is sufficient for us to say that God in his wisdome saw it fit to have it so yet the most probable reason that can be given is this That God ordered it so the better to try the faith of his people and therefore having determined that the rock should give forth water in some hollow place where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought he onely enjoyned that some of the elders should go up with Moses to be eye-witnesses of what was done the rest of the people waiting below till the streams of the water came rushing down amongst them as it is expressed Psal 78. 1. 5 16. He clave the rocks in the wildernesse and gave them water as out of the great depths he brought streams also out of the rock and caused waters to runne down like rivers And thy rod wherewith thou smotest the river take in thine hand and go c. That is the rod wherevvith thou smotest the river Nilus in Egypt when the waters thereof vvere turned into bloud See Exod. 7. 20. Vers 6. Behold I will stand before thee there upon the rock in Horeb. Hereby it is evident that vvhen Moses came to the rock there vvas there some visible signe of Gods glorious presence to be seen there upon the rock though vvhat it vvas the Scriptures being silent vve cannot affirm vvhich doubtlesse did vvondrously strengthen the faith of Moses and the elders that vvere vvith him And Moses did so in the sight of the elders of Israel That is he struck the rock and immediately the waters gushed forth And thus the Israelites had not onely water for the quenching of their thirst and that not for the present onely but for some good time after the stream of water that brake out of the rock becoming a river that ranne along in this desert unto severall places where after this they had their stations whence it is that the Apostle saith that this rock followed them meaning the water that gushed out of this rock but withall in the rock and the waters issuing from thence they had an extraordinary sacramentall signe or type of Christ and the benefits that redound to poore sinners by him For so the Apostle saith 1. Cor. 10. 4. They did all drink the same spirituall drink for they drank of the spirituall rock that followed them and that rock was Christ For as that rock in the wildernesse being struck by the rod of Moses gave forth waters for the quenching of the Israelites thirst so Christ upon the crosse being smitten with the rod of Moses the curse of the law yields forth both in his righteousnesse and the spirit of grace derived to believers from him that living water wherewith their dry and thirsty souls are refreshed so that they shall never thirst again as our Saviour saith John 4. 16. Vers 8. Then came Amalek and fought with Israel c. That is the posterity of Amalek a Duke of the posterity of Eliphaz the sonne of Esau Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their countrey they came out to resist them and lying in ambush smote the hindermost of them even all that were feeble behind thee Deut. 25. 18. Vers 9. And Moses said unto Joshua Chuse us out men c. Thus early it seems was Joshua chosen by Moses as his lieutenant or at least one that should have a speciall stroke in matters of warre I will stand on the top of the hill with the rod of God in mine hand There Moses might be seen holding his rod in his hand as an ensigne to strengthen the faith of the people Vers 10. Moses Aaron and Hur went up to the top of the hill This could not be that Hur the sonne of Caleb who was but fourtie years old when he searched the land of Canaan If we may credit Josephus he was the husband of Miriam Moses and Aarons â—ister Vers 11. And it came to passe when Moses held up his hand that Israel prevailed c. And this lifting up of his hands was chiefly to hold forth the rod as an ensigne to strengthen the faith of the souldiers but yet withall it served to expresse the lifting up of his heart in prayer to God the lifting up of the hands being the usuall gesture of one that prayes so that this different successe of the Israelites accompanying the different gesture of Moses body was purposely by the providence of God appointed to be a reall expression both how forcible Moses prayers were and also how weak the Israelites were in themselves if God of whose assistance the rod was a signe should not stand on their sides Vers 12. But Moses hands were heavy and they took a stone and put it under him c. Which shows that he was weary with standing so long as well as with lifting up his hands And Aaron and Hur stayed up his hands c. The common opinion is that Moses held up the rod of God in both his hands and that his hands were weary at length and so sometimes sinking down not so much through his weaknesse by reason of age for fourty years after this his naturall force was not abated Deut. 34. 7. as by the continuall labour of reaching up his hands so long together and that too when his
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
to further this work of the spirit in us as they did in burning the sacrifices by laying in order the wood and the pieces of the sacrifice upon the wood Vers 9. But the inwards and his legs shalt thou wash in water Some conceive that by the inwards are not meant the guts but onely the heart and liver and such inward parts and that because onely that which was usually eaten by men was offered on the altar Gods table as it is called Mal. 1. 2. as was before noted upon verse 6. But however the washing of the inwards and feet did doubtlesse signifie the perfect purity of Christ and withall our through-purification both in the outward and inward man by the spirit of Christ â—greeâ—ble whereunto are those expressions of the holy Scripture Ezek. 36. 25. Then will I sprinkâ—e clean water upon you and you shall be clean from all your filthinesse and from all your idols will I cleanse you and again Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Vers 10. He shall bring it a male without blemish See the note upon vers 3. Vers 11. And he shall kill it on the side of the altar Northward There also the sinne-offering was killed Levit. 6. 25. and the trespasse-offering Levit. 7. 2. which might signifie the obscurity of the legall ceremonies the North being farthest from the light of the sunne or that Christ was to dye at Jerusalem of which the Prophet saith Psal 48. 2. On the sides of the North is the citie of the great King But I rather content my self with this literall reason The altar being placed by the doore of the tabernacle of the tent of the congregation which seems was in the Southside there was more scope on the Northside and therefore they are there appointed to make ready the sacrifices Onely the peace-offerings were slain at the very doore of the tabernacle which was more Eastwards in regard of the altar as is evident chap. 32. Vers 12. And the priest shall lay them in order See the note above upon ver 8. Vers 13. But he shall wash the inwards c. See the former note upon vers 9. And the priest shall bring it all and burn it upon the altar This signified that all Christ and whatsoever he had done is ours by faith Gal. 2. 20. I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himself for me And that we also should give our selves wholly unto God by him 1. Thess 5. 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blamelesse unto the coming of our Lord Jesus Christ. Vers 14. And if the burnt-sacrifice for his offering to the Lord be of fowls then he shall bring his offering of turtle doves or of young pigeons Which signified the innocency and meeknesse both of Christ and his members And again old turtles and young pigeons are best and so the best must be given to God Vers 15. And wring off his head and burn it on the altar The manner how the priests should kill the burnt-offering of turtle doves or young pigeons is here set down which was by wringing off the head of them according to our translation or pinching of the head with the priests nail as it is in the margin of our bibles The most common opinion of Expositours is that the heads of these birds were not quite wrung off from their bodies but onely broken in sunder and so left hanging still by the skinne unto their bodies and their chief reason is because elsewhere it is said where direction is given for the killing of such turtle doves or young pigeons that were brought for a sinne-offering that the priests should wring off his head from his neck but not divide it asunder Levit. 5. 8. But some other reasons may make it seem more probable that the heads of these birds that were brought for a burnt-offering were quite wrung off from their bodies as First because we cannot vvell else conceive hovv the bloud of these sacrifices should be wrung out at the side of the altar as it is injoyned in the follovving vvords and vve knovv that the Jevvs did of all things abhorre things that vvere strangled and that the effusion of the bloud of the sacrifices vvas the chief thing vvhereby vvas signified the atonement made for us by the bloud of Christ and how by the pinching of the priests nail a wound should be made for the letting out the bloud as some hold it is hard to conceive and secondly because the following words and burn it on the altar seem plainly to be meant of burning the head particularly being thus wrung off for of the burning of the body of these birds direction is afterwards given vers 17. As for that place in the fifth of Leviticus I see not but it may be meant not of not dividing the head from the body but of not dividing the body asunder for which also there is here direction given vers 17. He shall cleave it but not divide it asunder Vers 16. And he shall pluck away his crop with his feathers c. And so it figured the holinesse that was in Christ our sacrifice who without all sinne or uncleannesse offered himself unto God for us by which also he cleansed and purified his people and their service of God Heb. 9. 14. And cast it besides the altar on the East part by the place of the ashes That is where the priest when he cleansed the altar did first poure forth the ashes which afterward were carried â—orth without the camp Levit. 6. 10 11. This place of the ashes was on the Eastside of the altar both because it was nearest to the doore of the tabernacle and so the ashes might the more conveniently be thence carried forth at the times appointed and because it was farthest off from the Sanctuary and so the casting away of the crop and the feathers in this place might teach them that all uncleannesse was to be removed out of Gods sight Holinesse becomes thy house O Lord for ever Psal 93. 5. Vers 17. And he shall cleave it with the wings thereof but shall not divide it asunder c. That is he shall cleave it the wings being still left onely the feathers pluckt off and though it must be cloven that so the inward part might be laid upon the fire signifying that God requires chiefly the offering of the inner man unto him yet it must not be divided asunder whereby may be meant that we should give up our selves wholly to God 1. Thess 5. 23. CHAP. II. Vers 1. ANd when any will offer a meat-offering unto the Lord his offering shall be of fine flowre
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
up in that dry and barren place which was accordingly done and so thereupon the people sung that ensuing gratulatory song ver 17 18. wherâ—in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up Spring up O well Sing ye unto it The Princes digged the well the nobles of the people digged it by the direction of the Lawgiver with their staves And this it seems was that renowned well called Beer-elim Esa 15. 8. that is the well of the mighty ones and might have a like spirituall signification as had before those waters that came out of the rock for as that rock was Christ 1. Cor. 10. 4. so this well might be a figure of him who is the fountain of the gardens a well of living waters Cant. 4. 15. secondly the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull and are in them alwayes as a well of water springing up unto life everlasting John 4. 14. thirdly the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God the word and the ministry thereof and fourthly the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks Esa 12. 3 4. With joy shall ye draw water out of the wells of salvation and in that day shall ye say Praise the Lord c. Vers 21. And Israel sent messengers to Sihon king of the Amorites c. When they were to passe over the river Arnon mentioned vers 13. God had told them that they should destroy Sihon and possesse his countrey Deut. 2. 24 Rise ye up and passe over the river Arnon Behold I have given into thy hand Sihon the Amorite king of Heshbon and his land c. yet now out of the wildernesse of Kedemoâ—h Deut. 2. 26. they sent messengers to him doubtlesse not without Gods allowance to desire a peaceable passage through his countrey thereby to render him afterwards the more inexcusable when he was destroyed both in his own conscience and in the judgement of others that should hear of it Vers 22. We will not drink of the waters of the well See the note upon â—hap 20. 17. Vers 24. For the border of the children of Ammon was strong And therefore Sihon had not encroched upon their countrey as he had upon the Moabites at least not beyond the river Jabbok see Josh 13. 25. for this is not added as a reason why the Israelites made not warre upon them Gods command was a restraint sufficient for them Deut. 2. 19. And when thou comest nigh over against the children of Ammon distresse thâ—m not nor meddle with them c. Vers 25. And Israel took all these cities c. Destroying all the inhabitants Deut. 2. 34. And we took all his cities at that time and utterly destroyed all the men and the women and the little ones c. Vers 26. For Heshbon was the citie of Sihon the king of the Amorites c. Because Heshbon and the countrey adjoyning had been the possession of the Moabites and God had charged the Israelites not to meddle with their countrey Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it Sihon having taken it from the former king of the Moabites that is from him that was king before Balak that was at present their king chap. 22. 4. Concerning which see also what is noted before upon vers 13. Vers 27. Wherefore they that speak in proverbs say c. By proverbs in the Scripture are generally meant all wise and pithie sayings especially when they are grown to be in common use amongst men 1. Sam. 24. 13. As saith the proverb of the antients Wickednesse proceedeth from the wicked and secondly more particularly those are called proverbs first that are expressed with figurative words or by way of similitude as Ezek. 18. 2. What mean ye that ye use this proverb concerning the land of Israel The fathers have â—aten sowre grapes and the childrens teeth are set on edge secondly that are taken up as by-words by way of scorning and dâ—riding men as Deut. 28. 17. Thou shalt become an astonishment a proverb and a by-word among all nations and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him and so consequently by those that speak in proverbs are meant here such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie and that because in such songs they used to scoff at those that were so vanquished and the severall passages of such songs were usually taken up afterwards as a proverb and by-word Now Moses to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon alledgeth this proverbiall song which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes and that the rather because the Israelites now might more justly and so happely did insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites Let the city of Sihon be built and prepared Implying that though Heshbon perished vers 30. being in Moabs hand yet now it should be more fairly and more strongly fortâ—fied being in Sihons hand and so also being applyed to the Israelites victory that though it were much defaced in Sihons hands yet now the Israelites would build it more fairly Vers 28. For there is a fire gone out of Heshbon a flame from the city of Sihon c. That is the fury of warre which was kindled and began in the subversion and laying waste of Heshbon brake out from thence and consumed the countrey of the Moabites as farre as Ar a chief city of theirs and the Lords of the high places of Arnon that is the princes priests and gods of the Moabites for all these may be comprehended under this word Lords even as farre as Arnon And hence it is that the prophet speaking of the vain confidence of the Moabites in the strength of Heshbon for the Moabites had then recovered this countrey again the Israelites being carryed captives into Assyria he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites here cited by Moses Jer. 48. 45. A fire shall come forth out of Heshbon and a flame from the middest of Sihon and shall devour the corner of Moab and the crown of the head of the tumultuous ones c. Vers 29. Wo unto thee O Moab thou art undone O people of
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who