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
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
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
of the Lord. This also is spoken to further the peace desired as if he had said Thou hast here prospered amongst us we sent thee away in peace and so now through the blessing of the Lord thou art grown great and therefore let there be a Covenant betwixt us Vers 33. And he called it Sheba c. To wit the well which his servants had found This well was formerly so called by Abraham Gen. 21. 31. He called that place Beersheba because there they sware both of them to wit Abraham and Abimelech but having been stopped by the Philistines and now opened again by Isaacs servants the old name is again imposed upon the same occasion CHAP. XXVII Vers 1. ANd his eyes were dimme Blindnesse is incident to old age yet was this no doubt thus disposed in Isaac by the speciall providence of God that Jacob might be blessed for he lived after this above fourty years Vers 4. Make me savoury meat c. that my soul may blesse thee before I die That is that I may blesse thee for so Rebekah repeats these words of Isaac vers 7. Make me savoury meat that I may eat and blesse thee before my death Many severall wayes men are said to blesse others in the Scripture as by praying to God to blesse them Blesse those that curse you saith our Saviour Luke 6. 28. by pronouncing a blessing upon them and that by warrant of authority derived from God as when the priests blessed the people of which the Apostle speaks Heb. 7. 7. Without all contradiction the lesse is blessed of the better and by a propheticall prediction of the blessings that should come upon men as when Moses by the speciall instinct of Gods Spirit did foretell how the twelve Tribes should be blessed of God Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel But this blessing here spoken of was peculiar to the Paâ—â—iarchs They having received a promise of the Covenant of grace for them and their seed after them were wont before they died in the name of God and by the guidance of the holy Ghost to foreshew upon which of their seed this Covenant of grace should be continued and so did as it were by will and testament passe over the right of the Covenant and promise of grace to those of their children who were to be heirs of the Covenant and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ whence is that phrase of inheriting the blessing Heb. 12. 17. And thus Isaac intended now to blesse Esau and that doubtlesse because he knew not Gods will and purpose herein for it is not probable that so good a man would wittingly seek to crosse the known decree of God concerning his sonnes It cannot be but Rebekah acquainted Isaac with that Oracle Gen. 25. 23. where the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels the one people shall be stronger then the other and the elder shall serve the younger and being her self perswaded thereby that God intended the blessing to the younger did what she could to convince her husband likewise that it was so But it seems though God were pleased thus farre to enlighten her mind and powerfully to incline her heart to believe this truth yet still he suffered him to erre herein yea even now at the last though he enlightned his understanding by a propheticall illumination as concerning the blessing he pronounced yet withall at the same time he did neither enlighten his understanding nor bend his will to the right person but left him herein to his own spirit and so being carried by his carnall judgement concerning the prerogative of Esaus being his first-born and by his affection to him intended him the blessing but was disappointed by Gods providence that it might be the more evident that it was not by the will of man but of Gods free grace and singular favour that Jacob had the blessing and not Esau Why Isaac desired savoury meat such as he loved before he performed this work it is hard to say The most probable reason given is this that being aged and feeble he desired this refreshing to cheer up his spirits that he might be the fitter instrument of the holy Spirit of God in pronouncing this propheticall blessing as Elisha when he was moved against king Jehoram called for a musician to allay his passion and quicken his spirit before he prophesied to them in the name of the Lord 2. Kings 3. 14 15. However doubtlesse God by this means intended to give Rebekah the advantage of this time to plot for the transferring of the blessing in Esaus absence upon Jacob to whom of right it did belong Vers 6. Rebekah spake unto Jacob her sonne c. Rebekah being strongly perswaded that the blessing belonged to Jacob to wit 1. By Gods answer to her at the struggling of the children in her womb Gen. 25. 23. The elder shall serve the younger 2. By that remarkable passage of Gods providence when Jacob was born holding his brother by the heel 3. By Esaus selling the birthright to Jacob and 4. By Esaus profanenesse and Jacobs piety and perceiving that her husband was now ready as much as in him lay to crosse the counsel and purpose of God she resolves to assay to disappoint her husband and that by subtilty and deceit and so instructs Jacob how to deceive his father wherein though she did many things that are not warrantable unlesse she were moved by the speciall instinct of Gods Spirit which doth not appear yet thus farre she is praise-worthy that understanding rightly the Oracle of God she sought to prevent the errour of her husband and to procure the blessing to him for whom God had appointed it Vers 13. And his mother said unto him On me be thy curse c. Relying upon that which God had revealed to her she was fearlesse of that which Jacob feared not doubting but God would prosper their designe whilst they sought to effect that which was according to Gods counsel and to further that which he had decreed yet because the way cannot be judged warrantable whereby she sought it to wit by deceiving her blind husband and causing her sonne by dissembling and lying to beguile his father doubtlesse she was over-confident and had no just ground for what she said onely God was pleased of his own free grace to let it be according to her hope Vers 20. Because the Lord thy God brought it to me Jacob perceiving that his father began to be jealous of some deceit because the venison came so soon wondering how Esau should take it by hunting and dresse it in so short a space he answers that it was by the speciall providence of God that he took it so suddenly and to intimate that God therein had testified his usuall
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.
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the