2. And unleavened bread and cakes c. This meat-offering of bread and cakes was to be unleavened to signifie the sincerity and incorruption of Christ of whom all sacrifices were types and who is indeed the true bread of life John 6. 55. and secondly of all the sacrifices evangelicall which through him Christians do offer unto God and likewise the oyl wherewith they were mingled signified the pretious anointing of Gods spirit both in Christ and the faithfull 1. John 2. 27. But the anointing which ye have received of him abideth in you â—nd ye need not that any man teach you but as the same anointing teachâ—th you all things and is truth and is no lie c. Vers 2. Of wheaten floure shalt thou make them The best of the principle grain signifying the purity of Christ and all Evangelicall sacrifices Vers 4. And Aaron and his sonnes shalt thou bring and shalt wash them with water To wit out of the sanctified laver Exod. 30. 18. And this signified the holinesse that was required in these legall priests that were to be types of Christ Vers 7. Then thou shalt take the anointing oyl and poure it upon his head Here Moses is expressely commanded to poure the anointing oyl for the making whereof there is afterwards direction given Chap. 30. 23. c. upon the head of Aaron but in the two following verses where there is order given for the consecration of his sonnes there is no mention made of anointing them whence many Expositours conclude that onely the high priest Aaron was anointed with this oyl and not his sonnes yet because it is said Exod. 30. 30. Thou shalt anoint Aaron and his sons and Chap. 40. 14 15. Thou shalt bring his sons and clothâ— them with coats and thou shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office it is more then probable that at their first consecration both Aaron and his sonnes vvere anointed Indeed in succeeding times it is evident that onely the high priests vvere anointed and therefore Levit. 21. 10. he is distinguished from the inferiour priests hereby He that is the high priest among his brethren upon whose head the anointing oyl was poured But at this present consecration of the priests doubtlesse both Aaron and his sonnes vvere anointed And though vve cannot say that they vvere anointed by the pouring out of the oyl upon their heads as Aaron vvas yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oyl upon them and their garments vvhereof mention is made Levit. 8. 30. And Moses took the anointing oyl and the bloâ—d which was upon the Altar and sprinkled it upon Aarons and upon his sonnes garments with him c. Vers 10. And thou shalt cause a bullock to be brought c. Which vvas to be a sinne-offering for the priest vers 14. But the flesh of the bullock and his skin and his dung thou shalt burn with fire without the camp it is a sinne-offering And Aaron and his sonnes shall put their hands upon the head of the bullock In vvhich rite by the hand of faith they disburthened themselves of their sinnes and laid them upon the head of the sacrifice that is upon Christ Isa 53. 6. God hath laid upon him the iniquity of us all Vers 11. And thou shalt kill the bullock before the Lord c. Thus till Aaron and his sonnes were fully consecrated for the service of the priesthood Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices whence is that of the Psalmist Psal 99. 6. Moses and Aaron among his priests Vers 12. And thou shalt take of the bloud and put it upon the horns of the altar c. That is the brasen altar of the burnt-offerings which stood in the court yard This first sinne-offering differed from others that were offered for the sinnes of the priests In others the bloud was carried into the tabernacle and put upon the horns of the golden altar of incense Levit. 4. 7. And the priest shall put some of the bloud upon the horns of the altar of sweet incense c. here it was not so First because this was also to sanctifie the altar it self that it might be fit afterwards to sanctifie the sacrifices of the people whereby also was implyed the worthlesnesse of these things in themselves if they be not looked upon with reference to Christ Secondly because Aaron and his sonnes being not yet full priests it was done as was usuall at the sinne-offerings of the common ruler and private person See Levit. 4. 25 30. As for the doing of this with the finger this was used in all sinne-offerings Levit. 4. and onely in them teaching us the efficacy of Christs bloud for the purging away of sinne when it is so particularly presented unto God and applyed by his Spirit Heb. 9. 12 13 14. Neither by the bloud of goats and calves but by his own bloud he entred once into the holy place having obtained eternall redemption for us For if the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall Spirit offered himself without spot to God purge our conscience from dead works to serve the living God And indeed the finger of God Luk 11. 20. is expounded to be the Spirit of God Matth. 12. 28. And poure all the bloud beside the bottome of the altar It is likely that it was poured out at the bottome of the altar on the inside and so it might be much consumed with the continuall heat of the fire and this signified the full price that should be paid for our redemption Vers 13. And thou shalt take of the fat that covereth the inwards c. By the â—at may be meant the grossenesse of our nature in all the faculties and powers of the soul the understanding in the heart the angry motion in the liver the concupiscence in the kidneyes or reins which being all corrupted are therefore to be purged by the fire of the Spirit and so to be offered unto God But the plainer reason of this ceremony I conceive to be that the people might be taught highly to esteem the worship of God by this direction of giving him the best of the sacrifices Vers 14. But the flesh of the bullock and his skinne and his dung thou shalt burn without the camp c. Thus it was done whereever bullocks were offered for a sinne-offering Levit. 4. and when the bloud was carried into the tabernacle Levit 6. 30. No sinne-offering whereof any of the bloud is brought into the tabernacle of the congregation to reconcile withall in the holy place shall be eaten it shall be burnt in the fire It was to imply how detestable the sinne was which was as it
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
sinne was removed from them their fields and cities Vers 5. And the priests the sonnes of Levi shall come near c. The priests are here enjoyned to be present first to shew by their presence that this was a kind of extraordinary sacrifice secondly that the Elders might before them as in Gods presence protest their innocencie thirdly to see that all was done according to the law and to satisfie the Elders in any thing that might seem doubtfull fourthly that they might blesse them in the name of the Lord that is pray for them and upon these things thus done pronounce them free from the bloudshed all which is implyed in the following words for them the Lord thy God hath chosen to minister unto him and to blesse in the name of the Lord and by their word shall every controversie and every stroke be tried Vers 6. And all the Elders of that citie that are next unto the slain man shall wash their hands over the heifer c. To wit thereby first to signifie that they were guiltlesse of the bloud of the slain man as for the same reason when Pilate was to condemne Christ he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person Matt. 27. 24. secondly to intimate their desire that the guilt of this murder might fall and lie upon this heifer over whom they washed their hands and that so the people might be free and thirdly to teach us that even those that are moâ—t guiltlesse and innocent ought to clear themselves from the very suspicion of any evil amongst men Vers 7. And they shall answer and say Our hands havâ— not shed this bloud c. This word answer may seem to imply that the priests did examine the Elders concerning this murder and then they answered him as here is expressed Vers 10. When thou goest forth to warre against thine enemies c. This Law which implyes a liberty for men to marry women taken captives though they had wives already is herein like that of divorce Deut. 24. which was onely suffered for the hardnesse of their hearts and it is to be understood onely of the captives of forein nations not of the Canaaniâ—es who were to be all destroyed Vers 12. Then thou shalt bring her home to thine house and she shall shavâ— her head and parâ— her nails c. According to the two different translations of this last clause there are two different Expositions given of it for if we reade it as it is in the margin of our Bibles she shall shave her head and suffer her nails to grow then it seems evident that her head was shaved her nails suffered to grow and the servile attire of captives was put upon her purposely that being thus deformed he might hereby be beaten from desiring her to be his wife But if we reade it as upon better grounds it is in our text she shall shave her head and pare her nails and put the raiment of her captivity from off her that is the goodly attire which she had on when she was taken captive then these outward signes were to teach them that if they desired to marry such a captive she must renounce her heathenisme and all the superfluous and corrupt customes and superstitions thereof and worship God onely as the Israelites did living now a new and holy life as became Gods people into whose stock she was to be ingrafted and to shew them in what manifest danger they would bâ— of being defiled by such wives if they did not renounce their former religion and heathenish cusâ—omes and course of life I know there are some Expositours do hold that hereby also was figured that if Gods people would make use of the philosophy of the heathens or any other thing which being good in it self hath been abused by them they must be carefull to shave off and pare away whatever is superstitious and sinnefull thereiâ— But that these rites were intended to signifie this it is hard to say Vers 13. And bewail her father and her mother a full moneâ—h This was enjoyned either that the Israelite that had taken this woman captive might have so much time to consider of what he did beforehand and not to do that in the heat of his lust which he should afterwards repent but might rather be weaned from his desire of taking her to be his wife or else this was enjoyned as the other parâ—iculars before mentioned as an outward expression of the womans utter renouncing her fathers house that she might be ingrafted into the Israel of God for this mourning for her parents as if they were dead was a kind of bidding farewell for ever to them according to that of the Psalmist Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house Psal 45. 10. Vers 14. And it shall be if thou have no delight in â—er then thou shalt let her go whither she will c. By way of satisfaction for the wrong he had done her he was freely to set her at liberty Now this putting away â—f the captive woman after he had married her upon some dislike or displeasure taken against her was one of those things which God did never approve but onely tolerate to the Jews for the hardnesse of their hearts And indeed if there were danger lest the husband should kill or grievously oppresse a wife of their own nation upon displeasure taken against her and therefore they were permitted rather to give their wives a bill of divorce and put them away much more would there have been great danger of the killing or extreme hard usage of a wife that had formâ—rly been taken as a captive and therefore the man is here allowed to put her away but withall he is restrained from selling her under pretence that she was his captive and servant but is appointed to set her at liberty to go whither she would Vers 16. He may not make the sonne of the beloved first-born before the sonne of the hated c. That is the sonne of the hated being yet living and that because the right of the first-born by Law of nature belonged unto him Vers 19. Then shall his father and his mother lay hold on him and bring him out unto the Elders of his citie c. Who were no doubt to examine the truth of the accusation brought against him and accordingly to proceed Vers 21. And the men of his citie shall stone him with stones that he die c. That is after the accusation given in against this rebellious sonne is sufficiently proved the Elders shall condemne him and so he shall be stoned and thus by the severity of this Law not onely children were kept in aw that they might not daâ—e to rebell against their parents but also parents were taught to be the more carefull of the education of their children Vers 23. His body shall not
this crueltie and that it continued not all the time of the Israelites bondage in Egypt is also clear because there were so many under twenty years old when they went out of Egypt Perhaps this Pharaoh within a few years died and then this cruell decree which the very light of nature must needs abhorre was not at least so violently pursued as it was at first CHAP. II. Vers 1. ANd there went a man of the house of Levi and took to wife a daughter of Levi. To wit as we reade Exod. 6. 19. Amram the sonne of Kohath and grandchild of Levi married Jochebed his Aunt the daughter of Levi as she is here called whom her mother bare unto Levi in Egypt as is expressed Num. 26. 59. and so the sister of his father Kohath And though such marriages between the aunt and nephew were afterward expresly forbidden by the law as incestuous and against the law and light of nature Levit. 18. 12. Thou shalt not uncover the nakednesse of thy fathers sister yet considering the confusion of those times no wonder it is though even the faithfull servants of God did not see and consider the evil thereof but did what was customarily done though not warrantable till God gave them an expresse law against it However observable herein again is the faithfulnesse of Moses who would not conceal the truth herein though it were no little blemish to him that he was born of such an incestuous marriage Vers 2. And the woman conceaved and bare a sonne To wit Moses but yet this was not their first child for Mary or Miriam a daughter and Aaron a sonne were both born before him as it is evident Exod. 7. 7. and Moses was fourescore years old and Aaron fourescore and three years old c. and in the fourth verse of this chapter And his sister stood afarre off to wit what would be done where we see that Miriam was set to watch what became of her brother because she as a child would be least in danger of being suspected And hereby it is manifest that Amram and Jochebed the parents of Moses were married and had their two elder children Miriam and Aaron before that cruell edict came forth for the drowning of all the male-children of the Israelites about the time when Pharaoh sought by the help of the midwives to make them away in the birth and that Moses was born immediately after he had commanded them to be drowned She hid him three moneths That is his mother for though it is evident that his father did also yield his consent and help hereto Heb. 11. 23. By faith Moses when he was born was hid three moneths of his parents yet Moses here ascribes it particularly to his mother because she had the chief hand in the managing of it and perhaps did first motion it to her husband And herein their faith was observable as the Apostle hath noted because out of their naturall affection to their child quickned by the rare beauty they beheld in his countenance they resolved to do what they could to save him being not afraid of the Kings commandment but trusting that God would be with them and so hid him three moneths and then when they could hide him no longer because happely some notice was taken of it or some stricter search was to be made they laid him out in an ark of bulrushes setting his sister withall to watch what became of him Vers 10. She brought him unto Pharaohs daughter and he became her sonne That is she made him her adopted sonne and accordingly afforded him such princely education as was seemly for her sonne training him up in all the learning and wisdome of the Egyptians Acts 7. 22. And thus the Lord by his secret providence fitted him for the service for which he intended him his known wisdome and singular learning being afterwards no doubt a speciall means to make him the more feared and honoured both amongst the Egyptians and his own people and every way the fitter for the government of the Commonwealth of Israel Vers 11. And it came to passe in those dayes when Moses was grown that he went out unto his brethren c. To wit when he was full fourtie years old Acts 7. 23. from the time of his weaning when by his mother-nurse he was brought home and delivered up to Pharaohs daughter unto that age he continued in the court of Egypt as her adopted sonne and became famous amongst them mightie both in words and deeds as S. Stephen saith Acts 7. 22. that is of great abilities both for discoursing and giving counsel concerning any businesse propounded and for the wise and successefull managing of any affairs that he undertook During this time it cannot well be thought that he never went out to visit his brethren as compassionating their miseries since most probable it is that his mother having recourse unto him as his nurse would instruct him and put him in mind of all things that concerned him as one of Gods Israel But this going forth unto his brethren which Moses here speaks of was when at fourty years age he went forth with a full purpose to abandon his honours in Pharaohs Court and to joyn himself to the poore oppressed people of God and to lend them what help he possibly could for their deliverance and that as finding himself inwardly as by a speciall instinct of Gods spirit called thereto whence it is that Stephen said Acts 7. 25. that when he slew the Egyptian that wronged the Israelite he supposed that his brethren would have understood how that God by his hand would deliver them of which the Apostle also speaks Heb. 11. 24 25 26. By faith Moses when he was come to years refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the children of God then to enjoy the pleasures of sinne for a season esteeming the reproch of Christ greater riches then the treasures in Egypt Vers 12. And he looked this way and that way and when he saw there was no man he slew the Egyptian c. Moses had doubtlesse the warrant of an extraordinary calling from God to slay the Egyptian as it is evident by those words of Stephen before mentioned Acts 7. 25. He supposed â—is brethren would have uâ—derstood how that God by his hand would deliver them for though the time which God had ordained for their deliverance was not yet come yet God intended that hereby he should give even at present some intimation to the people both of Gods purpose to deliver them by him ofhis willingnesse to undertake the work But why then did he thus look about as afraid to have it known I answer it is no wonder though at his first calling his faith was mixed with doubtings and fears but besides he might do this out of a prudent circumspection and care not to have it known and not out of fear because he knew that things were not
c. This is the Law for making the water of separation as it is called ver 9. that is the water that was to be kept for the cleansing of those that were legally unclean and for that cause were separated from the holy things of the tabernacle When this Law was given we cannot say but very fitly it is added here to that which went before for as in the foregoing chapter to appease the peoples excessive fear chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle and to watch over the people that they might not transgresse about any of the holy things so here also the Lord appoints a water of separation to be made that so if any of the pâ—ople had contracted any legall uncleannesse by the sprinkling of this water upon them they might be cleansed and so might come freely again to the service of God in the tabernacle without fear of those plagues which otherwise their pollutions might have brought upon them The legall pollutions were to affect them with the filthinesse of their sinnes and this water of separation was to teach them that if they desired to be cleansed from their filthinesse they must go out of themselves and obtain it from God from his Sanctuary and sacrifice For the making of this water a red heifer was to be providâ—d and that by the common care and charge of all the children of Israel because it was to be for the common good of them all even for the cleansing of any one amongst them that was by any accident legally unclean And indeed as all other sacrifices so this in speciall was a notable type and figure of Christ for first it must be a heifer that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world secondly a red heifer either to denote the truth of his humane nature that he was indeed the sonne of man who was at first called Adam which in the Hebrew signifies red because of the red earth of which he was made or rather to betoken the bloudinesse of his passion whereto the Prophet seems also as some conceive to allude Esa 63. 1 2. Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel and thy garments like him that treadeth in the wine-presse and that by his bloud it is that we shall be cleansed from all our sinnes even those sinnes that are red as crimson or scarlet Esa 1. 18. He hath loved us and washed us from our sinnes in his own bloud saith S. John Rev. 1. 5. thirdly it must be a heifer without spot wherein is no blemish to signifie the purity of his nature without any blemish of sinne and the perfection both of his righteousnesse and suffering and fourthly a heifer upon which never came yoke for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen Judg. 14. 18. and 6. 7. and that to signifie his frâ—edome from the bondage of sinne as also his voluntary doing of those things that were to be done for our redemption John 10. 17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self and Heb. 9. 13 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your consciences from dead works to serve the living God Vers 3. And ye shall give her unto Eleazar the priest c. This heifer must be given to the priest to signifie that our redemption and purification was the work of Christs priesthood who was both priest and sacrifice yet not to the high priest but to Eleazar because by doing this service that was now to be done he was to be unclean ver 7. and it was fitter that he should be defiled then Aaron and secondly it must be carried without the camp as an accursed thing figuring Christs being made a curse and suffering without the citie Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate Vers 4. And sprinkle of her bloud directly before the tabernaclâ— of the congregation seven times Signifying that though it bore the curse yet it was accepted of God for the cleansing of the unclean and that by Christs bloud we are made clean in Gods sight and have an entrance into heaven thereby Vers 5. And one shall burn the heifer in his sight her skinne and her flesh c. This was done to signifie the grievous suffering of Christ in the whole man both soul and body as also say some the ardent love which he bore unto his people in that he did offer up himself as a sacrifice to God in their behalf Vers 6. And the priest shall take cedar-wood and hyssope and scarlet c. To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes Vers 7. The priest shall wâ—sh his clothes c. The like is said of him that burnt this heifer ver 8. and of him thâ—t gathered up the ashes ver 10. and of him that sprinkled an unclean person with the water of separation made of these ashes ver 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled And this was first to discover thereby the abominablenesse of sin in that the sinnes of the people being as it were imputed to this heifer that she might die for them every one that touched her was thereby polluted secondly to signifie that Christ of whom this heifer was a type by the imputation of our sinnes should be made a curse for us and should be numbred amongst transgressours thirdly to teach them that it was not so much the signe as the thing signified thereby that had virtue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legall priesthood because by preparing the means of the Churches sanctification themselves were polluted Vers 9. And a man that is clean shall gather up the ashes c. This branch of the Law that the ashes of the heifer must be gathered up by a man that is clean and laid up without the camp in a clean place was because they were now consecrated to a holy use however the man that gathered them was thereby made unclean as is expressed in the following verse because they were the remainder of a heifer slain as
one that useth divination is meant one that foretelleth things to come Mich. 3. 11. The prophets thereof divine for money and by an observer of times is meant such as by observing constellations c. â—id pronounce some dayes lucky and some unlucky and undertake to tell men their fortune The diviners were carried much by inward motions these last by outward observations in the creatures So also by a Necromancer vers 11. is meant such as by raising the dead did enquire after secret things Vers 13. Thou shalt be perfect with the Lord thy God That is thoâ— shalt keep thy self intirely to him and not seek unto any other for help thou shalt in these things before spoken of as in all other things keep thy self exactly to what thy God hath enjoyned thee and not defile thy self with any of these abominations practised amongst other nâ—tions Vers 15. The Lord thy God will raise up unto thee a prophet from the midst of thee c. The heathens that used these unlawfull arts made account that God did by these means reveal himself to them and deemed such high knowledge a high degree of their happinesse lest therefore the Israelites should think much that they were debarred of this the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know as if God should come down to them out of heaven I doubt not indeed but this which is here spoken is meant first and principally of Christ for the Apostle Peter saith expressely that this was fulfilled in Christ Acts 3. 22. For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you and with respect to this place that seems â—o have been spoken by Philip John 1. 45. Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the sonne of Joseph and that by Christ John 5. 46. Had ye believed Moses ye would have believed me for he wrote of me But withall I see not how we can exclude the other Prophets between Moses and Christ the drift of these words being manifestly this to shew that they should have no cause to seek to enchanters and diviners because God would still raise them up Prophets to reveal his will unto them and how could this be a stay to them if it were meant onely of Christ who was not sent unto them above one thousand and foure hundred years after this therefore I think it must be understood principally of Christ as the onely Prophet of his Church but withall indeâ—initely of all the Prophets as subordinate to Christ sent from him and inspired by him The Jews indeed understand it not commonly of the Messiah but of another notable Prophet besides like unto Moses which was to be sent to them John 1. 25. But herein they were grossely deceived for it is evident by those places Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant though other Prophets are alâ—o comprehended as is before said As for that clause a Prophet like unto me though the Prophets afterwards sent to Israel were not equall to Moses Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face yet they were like him men sent from God as he was raised up from amongst their brethren as he was and this is here chiefly intended see vers 16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not and so was Christ a high priest taken from among men Hebr. 5. 1. yea like him and above him for first as Moses was as a Mediatour betwixt God and the people Deut. 5. 5. I stood between the Lord and you at that time to shew you the word of the Lord for ye were afraid by reason of the fire and went not up into the mount so was Christ Heb. 8. 6. But now hath he obtained a more excellent ministrie by how much also he is the mediatour of a better covenant which was established upon better promises secondly in excellenâ—y of Moses it is said Numb 12. 6 7. And he said Hear now my words If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house and so of Christ John 1. 17 18. For the law was given by Moses but grace and truth came by Jesus Christ. No man hath seen God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him Thirdly in faithfulnesse for so it is said of Christ Heb. 3. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house yea and above Moses vers 5 6. And Moses verily was faithfull in all his house as a servant but Christ as a sonne over his own house Fourthly in that as Moses brought them the law from God so Christ the Gospel out of his Fathers bosome Fifthly in signes and wonders for Christ was a prophet mightie in deed and word Luke 24. 19. as Moses also was yea more mightie John 15. 24. If I had not done among them the works which none other man did they had not had sinne And sixthly as Moses carried the Israelites from their bondage in Egypt to the land of Canaan so Christ delivered his people from their spirituall bondage and opened heaven for them John 6. 40. And this is the will of him that sent me that every one which seeth the sonne and believeth on him may have everlasting life Vers 18. And will put my words in his mouth and he shall speak unto them all that I shall command him This is meant of the faithfulnesse of those Prophets which God would send unto them to wit that they should deliver whatever God gave them in chaâ—ge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriâ—t when he came to preach the Gospel unto men for those words of eternall life were the words which God here saith he would put into his mouth and which accordingly he faithfully delivered to the people All things that I have heard of my Father I have made known unto you John 15. 15. Vers 19. Whosoever will not hearken unto my words which he shall speak in my name I will require it of him That is I will punish him for it and so indeed God did alwayes severely punish those that would not