A Help for the Understanding of the Holy Scriptures

CHAP. XXVII.

Though the altar was made of wood, yet it was covered over with brass to defend it from the heat of the fire, which lay ever burning upon it; and besides the wideness and length of it was such that the fire needed not come near the sides, but might be kept within the compass of the grate, which was all of brass. Nei • her is this Law contrary to that, Exod. 20. 24. An altar of earth thou shalt make, &c. For that is meant of altars to be made upon the sudden upon some extraordinary occasion, which were only for a time, and so to be dissolved again, such as Samuel and Elias made; but this was for the perpetual use of the tabernacle, and was a type of Christ, who is now the only altar of his Church, Heb. 13. 10. We have an altar, whereof they have no right to eat which serve the tabernacle.

To these they bound their sacrifices, Psal. 118. 27. Bind the sacrifice with cords, even to the horns of the altar: And besides, horns usually signifying power and might (Habb. 3. 4. He had horns coming out of his hand, and there was the hiding of his power) these four horns signified the power of Christ for the salvation of his people, gathered from the four corners of the world.

The word in the original may comprehend fire-tongs, forks, and other instruments, used as occasion was to remove and lay in order the wood, coals, and flesh of the sacrifices: But our Translatours have rendered it flesh-hooks, that is, those instruments with teeth, used to take flesh out of pots, 1. Sam. 2. 14. All that the flesh-hook brought up, the priest took for himsel • . See also 2. Chron. 4. 16.

Wherewith it hung upon ledges or hooks within the altar, happily upon the ends or hooks in the inside of those rings which were on the outside for the carrying of the altar: And thus hanging down midway the hollow of the altar, the boards on each side would fence the flames in part from the wind and weather.

This was called the court of the tabernacle, because it was reared up round about the tabernacle, chap. 40. 33. Here the sacrifices were killed, and other services of the Levites performed; and it was a type of the visible Church here in this world, where both true believers and hypocrites do join together in the outward duties of God's worship and service: for which cause also it was so spacious and large, an hundred cubits, that is, fifty yards long, and fifty cubits, that is, five and twenty yards wide, to signify how greatly the Church should be enlarged in process of time, especially when the Gentiles should also become God's people.

These fillets were certain hoops or wreaths of silver, which compassed the pillars and served for ornament, and happily for th • better fastening of the hangings in some places to the pillars: where the making of these is related, it is said that their heads also (or chapiters) were over-laid with silver, chap. 38. 17. though that be not her • expressed.

The hangings on the West side must have ten pillars, standing upon as many brazen sockets. And here we must also note that doubtless there stood two pillars joined together in each corner, for otherwise we cannot say whether the corner pillar was to be numbered amongst the twenty pillars, appointed on each side for the length of the court, or the •• n appointed for the breadth.

See the note, chap. 26. 36.

This court therefore of th • 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.

That is, such as were only for the taking down and setti • g up of the tabernacle, as the pins or stakes which were driven into the ground to fasten it.

It seems that oil which was first gotten out of the olives by beating or stamping of them, was far purer • nd clearer from dregs, then that which was afterward crushed out with a press. This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick, even pure oil olive beaten, wherewith the priests were to maintain the lamps, to cause the lamp to burn always, that is every night, by renewing them still at the appointed times: As the daily sacrifice is called a continual burnt-offering, Exod. 29. 42. and yet it was offered but twice every day, at morning and evening. And so this word, always, is explained in the following verse, Aaron and his sons shall order it from evening to morning before the Lord. At the East end of the ta bernacle, either abov • the veil, 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 only, and were put out in the morning; which some infer 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 oil was signified the gifts and graces of the Spirit, whereby the ministers of God are fitted to be as lights among the people.

The • abernacle is here called the tabernacle of the congregation, because though the people did not enter into this place; yet to the door of this tabernacle they brought their offerings, and there did the Lord meet with the people, and make known his will to them.

Signifying that the priests lips should preserve knowledge.

CHAP. XXVIII.

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 Lord's appointment and command that he and his sons were set apart to the office of the priesthood.

That is, glorious and beautiful. And hereby was signified, 1. the insufficiency of Aaron's 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 th • refore was this holiness in his garments to cover the pollution of his own p • rson▪ 2. the more then angelical purity and holiness of Christ, whose type Aaron thus attired was, Heb. 9. 14. Christ through the eternal spirit offered himself without spot to God. By whom also his Church is clothed with garments of beautiful glory, Isai. 52. 1. Put on thy beautiful garments, oh Jerusalem, the holy city. Rev. 19. 8. To her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of the Sain • s: 3. to show the extraordinary degrees of holiness required in those that serve at the altar▪

That is, to be a sign of his consecration and sanctification from God; therefore it was death to minister without these garments.

It was called the ephod of an hebrew word, which signifieth to close, compass, or gird about, because it compassed fitly the body, and was tied thereto: it was the outmost of all Aaron's garments, and covered his whole body, both back and breast, from the shoulders down to the loins, excepting only the breast, where the breast-plate was fastened.

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 joined 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 joined to the ephod in the edge round about each shoulder.

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 joined 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.

These two onyx-stones, whereon were graven the names of the twelve sons of Jacob, signified the firm and perpetual love of Christ toward his Church; and also how precious they be to him, & how continually mindful 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.

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. 28, 29. Ye are all one in Christ Jesus: And if ye be in Christ, then are ye Abraham's seed, and heirs according to the promise.

Hereby was signified the power and principality of the Mediator, laid upon Christ's shoulders, Isai. 9. 6. And the government shall be upon his shoulders, &c. See 22. chap. ver. 22. And the key of the house of David will I lay upon his shoulders. In regard whereof he doth, 1. bear our iniquities, Isai. 53. 4. Surely he hath born our griefs, and carried our sorrows, &c. 2. by his mediation and intercession he presents us as pure and holy unto God, Eph. 5. 27. That he might present it to himself a glorious church, &c. so also John 17. 19, 20, 21. And for their sakes I sanctify myself, that they also might be sanctified through the truth, &c. 3. he doth support and defend us from all evil, Deut. 32. 11, 12. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, &c. And fourthly he carried those, whose names are written in the book of life, as it were upon his shoulders into heaven, who were plunged in the gulf of sin and death, and were utterly unable to raise themselves thither. And thus was all the occasion of envy taken away, the people being hereby taught that they were none of them excluded, but in the person of one were all presented as a royal priesthood unto God.

That is, they shall be a visible sign to put them in remembrance of their interest in God through Christ, and to assure them that God seeing their names upon the shoulders of the priest, would remember the covenant he had made with their fathers, and accordingly would do them good: for so the like phrase is used concerning God, Gen. 9. 16. The bow shall be in the cloud, and I will look upon it, that I may remember the everlasting covenant betwixt God and every living creature.

To wit for the two onyx stones to be set in, whereon were engraven the names of the twelve sons of Jacob, and which were to be fastened upon the two shoulderpeices of the ephod.

So called, because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgment▪ Numb. 27. 21. And he shall stand before Eleasar the priest, who shall ask counsel for him after the judgment of Urim before the Lord, &c. Or it noted the care that the priest should have of answering judgment and equity to them that inquired of God by him. See verse. 30. And hereby was signified the righteousness of Christ, Isa. 59. 17. For he put on righteousness as a breastplate, and an helmet of salvation upon his head.

See verse. 9.

By this was signified both that the Israel of God are united to Christ and joined so, that what he did we may be said to have done in him; (in him we are presented unto God as pure and holy) and also the love of Christ that he always bears us in his heart, being ever mindful of us, and solicitous for our salvation.

These I take to be the same mentioned verse. 14. And two chains of pure gold at the ends: only there they were spoken of in regard of their fastening to the ouches, here in regard of their fastening to the breastplate.

That is, toward the forepart of the ephod. And thus was the breastplate fastened to the ephod by these two chains, which were fastened at one end to the two rings that were in the upper corners of the breastplate, and at the other end to the two ouches that were on the shoulderpi • ces of the ephod.

That is, in the two ends of the nether part of the breastplate below, towards the imbrodered girdle of the ephod.

That is, not only on the undermost edge of the breastplate, but also on the inside of that edge, that the joining together of these rings with those of the ephod might be hidden under the edge of the breastplate.

The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened, and direction is given where they should be set, to wit, first on the sides of the ephod, the right side and the left; secondly underneath, that is, in the lower part of each side of the ephod, not in the upper part or middle of it; thirdly, towards the forepart thereof, that is, though on the sides of the ephod, yet not so backward as to be under the arms, but toward the forepart of the sides nearer the breast; fourthly, over against the coupling thereof, that is, directly against the ouches on the shoulderpieces, where the upper part of the breastplate was coupled to the ephod; and fifthly, above the curious girdle of the ephod, that is, above those lappets wherewith the ephod was girt close about the loins of the high priest, which were therefore called the curious girdle of the ephod.

Urim and Thummim are by interpretation lights and perfections, and signified that the gifts of the holy Ghost should be in Christ without measure, even all the treasure of wisdom and knowledge, and all perfection of purity that man's nature is capable of. What these Urim and Thummim were, we cannot say▪ Amongst the divers conjectures of Interpreters the • e are two that have most probability in them: the one is, that the Urim and Thummim are no other but those very rouse of precious stones, before mentioned, that were in the breastplate, and are here called Urim and Thummim, not only because of their brightness and perfection, but especially also with respect unto their use, which was, that by them the high priest did inquire of God for the people, and was by the special inspiration of the Spirit enabled to return them an answer, which did accordingly come to pass: and hence it is, they say, that in the thirty ninth chapter, where Moses doth exactly relate how all things were made according to God's appointment, there is no mention made of the Urim and Thummim, but only of the twelve precious stones set in the breastplate, because these stones, set in two rouse, were usually called among the people the Urim and Thummim in regard of their use, the high priests enquiring of God by them and returning a perfect answer to those demands that were made to him. And indeed this I should readily embrace for truth, but that one thing only makes it doubtful, to wit, that it is said the workmen did set the stones in the breastplate, chap. 39. 10. whereas Moses put in the Urim and Thummim, Levite. 8. 8. The other opinion is, that these very words, Urim and Thummim, were written in some precious matter, not made by human art, but by the almighty power of God, and so were given by God to Moses, and by him put within the fold of the pectoral, Levite. 8. 8. Also he put in the breastplate the Urim and Thummim. And therefore this is not mentioned amongst those things that were made by the artificers, because this was, as the tables of the Law, the work of God and not of man: This also is very probable, but yet a conjecture only; neither can we (the Scripture being silent) certainly determine what they were. When the Jews returned out of Babylon they were lost, and therefore some businesses hung in suspense, Ezra 2. 63. Till there stood up a priest with Urim and Thummim; neither do we find in any of the Jewish Rabbins that they themselves did certainly know what they were.

That is, the breastplate of judgment, wherein were the Urim and Thummim, so called, both because it was the type of that light and perfection in Christ which he communicates to his people; as also because hereby answers of judgment were given to the Israelites. See Numb. 27. 21.

So called, because it was worn next under the ephod, and, being of itself a loose robe, was girded to the body by the curious girdle of the ephod: It signified the heavenly robe of Christ's righteousness.

These as they hung upon the garment, signified that only the fragrant smell of the garment of Christ's righteousness makes us a sweet favor unto God; as they hung intermixed with bells, they signified the sweet and comfortable effects of Christ's doctrine, by which we come to be clothed with the fragrant robe of Christ's righteousness, and from his fullness to receive even grace for grace.

Signifying the pure and precious voice of Christ, heard of God in his prayer and mediation; of the people, in his teaching and instruction.

Of which (besides the mysteries signified, whereof above) this was also a reason, that notonely the priest but the people also might by the sound of those bells be put in mind to lift up their hearts to God, &c.

This was made like the forepart of a coronet, and therefore called, chap. 29. 30. The plate of the holy crown, which being joined to the miter, signified that Christ should be not only priest but king.

Signifying the intercession of Christ, that by his holiness we are presented as holy, yea perfectly holy, in the sight of God. John 17. 19. And for their sakes I sanctify myself that they also might be sanctified through the truth.

To wit that it might be an eminent visible token of God's gracious acceptation of his people to be seen and read of all men to their comfort, even that God accepteth both them and their imperfect services in the face of Jesus Christ, who by his sufferings and mediation hath taken away the sins of his people which they commit in their most holy and religious actions, 1. John 2. 1, 2. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, &c.

A garment with sleeves, covering the whole body down to the feet, and being loose was girded to the body with a girdle. Levite. 8. 7. And he put upon him the coat, and girded him with the girdle, &c. It was under the robe of the ephod; and did also signify the garments of justice wherewith Christ and his children are arrayed.

This was made of fine linen, blew, and purple, and scarlet, Exod. 39. 29. It served to gird the coat with, which was under the robe, Levite. 8. 7. And he put upon him the coat, and girded him with the girdle, &c. and signified the trust, constancy, and expedition of Christ in his ministration, Isaiah 11. 5. And his righteousness shall be the girdle of his loins, &c. for these are things usually signified in the Scripture by girding, Luke 12. 35. Let your loins be girded about, and your lights burning.

Called elsewhere ephods (1. Sam. 22. 18. And slew on that day fourscore and five persons that did wear a linen ephod,) because it was their uppermost garment: the high priests was embroidered, this only of linen, chap. 39. 27. And they made coats of fine linen, of woven work▪ for Aaron and for his sons; and signified the purity and sanctification of God's Saints, who are all priests evangelical. See Levite. 16. 4.

Aaron's was of divers colors, Exod. 39. 29. these not.

Now cannot the people think that Aaron had injuriously seised upon the priesthood for his posterity, since the same hand invested both father and sons.

See Exod. 20. 26.

CHAP. XXIX.

That is, to sanctify them for the work of the priesthood: and all the following ceremonies, sacrifices, purifyings, were to this end, to teach men to look off from these men, who had need themselves of purifying, and sacrifices of atonement, and to look only upon Christ, or upon them only as types of Christ.

This young bullock was for a sin-offering, and the two rams were the one for a burnt-offering the other for a peace-offering.

This meat-offering of bread and cakes was to be unleavened, to signify 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 evangelical, which through him Christians do offer unto God: and likewise the oil wherewith they were mingled, signified the precious anointing of God's spirit both in Christ and the faithful. 1. John 2. 27. But the anointing which ye have received of him abideth in you; • nd ye need not that any man teach you: but as the same anointing teach • th you all things, and is truth, and is no lie, &c.

The best of the principle grain, signifying the purity of Christ and all Evangelical sacrifices.

To wit, out of the sanctified laver, Exod. 30. 18. And this signified the holiness that was required in these legal priests that were to be types of Christ.

Here Moses is expressly commanded to pour the anointing oil (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 sons, there is no mention made of anointing them; whence many Expositors conclude, that only the high priest Aaron was anointed with this oil, and not his sons: 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 cloth • 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 sons were anointed. Indeed in succeeding times it is evident that only the high priests were anointed, and therefore Levite. 21. 10. he is distinguished from the inferior priests hereby, He that is the high priest among his brethren, upon whose head the anointing oil was poured. But at this present consecration of the priests, doubtless both Aaron and his sons were anointed. And though we cannot say that they were anointed by the pouring out of the oil upon their heads, as Aaron was; yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oil upon them and their garments, whereof mention is made, Levite. 8. 30. And Moses took the anointing oil, and the blo • d which was upon the Altar, and sprinkled it upon Aaron's and upon his sons garments with him, &c.

Which was to be a sin-offering for the priest, verse. 14. But the flesh of the bullock, and his skin, and his dung, thou shalt burn with fire without the camp; it is a sin-offering.

In which rite by the hand of faith they disburdened themselves of their sins, 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.

Thus till Aaron and his sons 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.

That is, the brazen altar of the burnt-offerings which stood in the court yard. This first sin-offering differed from others that were offered for the sins of the priests: In others, the blood was carried into the tabernacle, and put upon the horns of the golden altar of incense, Levite. 4. 7. And the priest shall put some of the blood upon the horns of the altar of sweet incense, &c. here it was not so, First, because this was also to sanctify the altar itself, that it might be fit afterwards to sanctify the sacrifices of the people (whereby also was implied the worthlessness of these things in themselves if they be not looked upon with reference to Christ) Secondly, because Aaron and his sons being not yet full priests, it was done as was usual at the sin-offerings of the common ruler and private person. See Levite. 4. 25, 30. As for the doing of this with the finger, this was used in all sin-offerings, Levite. 4. and only in them, teaching us the efficacy of Christ's blood for the purging away of sin, when it is so particularly presented unto God and applied by his Spirit, Heb. 9. 12, 13, 14. Neither by the blood of goats and calves, but by his own blood he entered once into the holy place, having obtained eternal redemption for us. For if the blood 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 blood of Christ, who through the eternal 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.

It is likely that it was poured out at the bottom of the altar on the inside; and so it might be much consumed with the continual heat of the fire: and this signified the full price that should be paid for our redemption.

By the • at may be meant the grossness 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 kidneys 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.

Thus it was done where ever bullocks were offered for a sin-offering, Levite. 4. and when the blood was carried into the tabernacle, Levite. 6. 30. No sin-offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire. It was to imply how detestable the sin was, which was as it were laid upon this bullock, and that the true sacrifice for our sins should suffer without the gates of Jerusalem, Heb. 13. 11, 12, 13. For the bodies of those beasts whose blood is brought into the Sanctuary, by the high priest for sin, are burnt without the camp: wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate, &c.

And therefore thus to be ordered, as is above appointed.

That is, one of those two rams before mentioned verse 1. The sacrifice for sin being first offered (without which no other offering could have been accepted, for God heareth not sinners) now followeth the burnt-offering; which was first a shadow of Christ, who after that he had offered himself to God as a sacrifice for sin, did then ascend up into heaven, there to prepare a place for his • edeemed ones; secondly, a sign of our regeneration, as the other was of the expiation of our sins by Christ, signifying that through him we shall and must be cleansed from sin, crucified to the world, and present our whole man, bodies and souls, a living sacrifice, holy and acceptable unto God, Rom. 12. 1. And thirdly, to teach the priests, for whose consecration it was offered, that being purified by the Spirit of God, they must deny themselves, and consecrate themselves wholly to God, to serve him in their office holily and faithfully all the days of their life.

It figured the sprinkling of Christ's blood, as for our reconciliation so also our sanctification, 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience, and sprinkling of the blood of Christ.

This was for a congratulatory or peace-offering: Now these were offered usually either to obtain some blessing, or to give thanks for something already received: in both respects was this offered at the priests consecration, both by way of thankfulness for the honor done him in his calling, and to beg of God that he would prosper him in the execution of it.

Signifying that from God in Christ (figured in that ram) they expected not only justification and sanctification (as in the two former sacrifices) but also consecration to their office, and ability to perform the same.

The ear hand and foot are anointed with blood, to intimate the sanctifying of all their parts by Christ's blood to make them fit for the priesthood: And these are put for all, because the ear is the sign of obedience, Psal. 40. 6. Sacrifice and offering, thou didst not desire, mine ears hast thou opened; especially in hearing the word from God's mouth, which they should teach unto the people: And again, the hands and feet are the instruments of action, not only in their ministry, but in their whole conversation.

See the notes upon verse. 10. for this tended to the same end.

Though this blood and oil mingled together was sprinkled upon the holy garments of Aaron and his sons, yet we may well think it was done so, that it might not mar the beauty and glory of their garments; and then some little drops of blood sprinkled here and there would rather be for the honor, then the defiling of their garments. Now this was done to signify that by the blood of Christ, and the oil of his graces, they were sanctified for the work of their ministry.

That is, offered as a peace-offering in lieu of his consecration.

To wit, all those things mentioned in the two former verses, amongst which the right shoulder is also named. In other peace-offerings, the breast and the right shoulder were set apart from the rest of the sacrifice, and given to the priests for their portion, Levite. 7. 31, 32. The breast shall be Aaron's and his sons; and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings. But here the breast only was given to Moses, as he that extraordinarily did now the priests work; the shoulder was together with the fat and other things waved by the priests, and then by Moses burnt upon the altar: and the reason was doubtless, because there were many priests among whom the breast and shoulder were in future times divided, whereas here only Moses executed now the work of the priest, and therefore the breast alone was given unto him for his portion, and the shoulder was burnt upon the altar, and offered to the Lord.

By shaking it thus to and fro they did as it were disclaim all their interest in that offering, and resign it as a thing wholly consecrated to God; and besides, this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God.

Because he was now in the stead of the priest; yet he hath not all (viz. not the shoulder) which was afterward the priests portion, because this breast was enough to imply that he had done the priests work.

This is not spoken of the present, but is an ordinance for the future, what shall be then the priests; because Moses had now the breast only, therefore this is now Inserted that the priests were to have both breast and shoulder.

And thus though the man was changed yet the high priest seemed in a manner the same, appearing before God in the same garments: a sweet type of that one high priest after the order of Melchizedek.

So many days were the solemnities of Aaron and his sons consecration at the present to continue, ver. 35. Seven days shalt thou consecrate them: during which time they were to abide at the door of the tabernacle day and night, to keep the watch of the Lord, Levite. • . 33, 35. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night, seven days, and keep the charge of the Lord, that ye die not, and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day, as methinks it is evident, Levite. 8. 34. As he hath done this day, so the Lord hath commanded to do, &c. And the continuance of these solemnities seven days signified, 1. that perfect holiness which should be in Christ; and 2. that the whole course of the priests lives should be consecrated to God's service. See Exod. 12. 15.

That is, in the courtyard of the Sanctuary at the door of the tabernacle; for there it was both boiled and eaten, Levite. 8. 31. And Moses said unto Aaron and his sons, Boil the flesh at the door of the tabernacle of the congregation, and eat it with the bread, &c. See Exod. 28. 43.

That is, none but themselves: in other peace-offerings the offerer did eat of it; here was no offerer but the priest.

Which was done, 1. to maintain the people's reverence toward them, by letting them see that they were not to be usedbut in holy uses▪ 2. to prevent the superstitious abuses of them. Some peace-offerings might be eaten the next day, Levite. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice; and on the morrow also the remainder of it shall be eaten. Only those which were offered for a thanksgiving were to be eaten the same day; whereby it may seem that these of the priests were principally for that end. See Exod. 12. 10.

See the note above upon ver. 30.

This is meant of the same bullock mentioned before, ver. 10. which was offered for a sin-offering for the priests. Nor doth it follow that there were not two rams also offered on each of the seven days of the priests consecration because it is here only expressed that there should be a bullock offered on each of these seven days. For this concerning the sin-offering is only repeated, to show that this sin-offering was not only for the priests but also to purify the altar, to make an atonement for the altar, and to sanctify it, as it is expressed in the following verse. Now an atonement is said to be made for the altar, not because there was any sin in the altar, but because it was hereby now so perfectly purified and sanctified according to God's institution, that men might without sin offer sacrifices thereon.

Some understand this clause thus, that none but holy persons might touch the altar: but rather it is meant of the sacrifices that were to be offered on this altar, that whatsoever should according to God's institution be offered thereon should be accepted as holy to the Lord, the altar sanctifying the sacrifice that was laid thereon, according to that which our Savior saith, Matth. 23. 19. Ye fools and blind, whether is greater, the gift, or the altar that sanctifieth the gift?

This was the daily ordinary sacrifice: and it was 1. to signify that the death of Christ the true lamb was available to the Church from the first morning of time to the evening of the same; 2. to show what continual need they had of reconciliation through Christ's blood applied by faith; 3. to sanctify the morning and evening prayers of the Church by the interceding sacrifices of the Mediator.

By a tenth deal of flower is meant the tenth part of an ephah or bushel, as is expressed, Num. 28. 5. which is called an Omer, Exod. 16. 36. and by the fourth part of an hin of oil, wherewith the flour was mingled, and the fourth part of an hin of wine, which was for a drink-offering, a pint and an half of each is meant; for the hin contained six pints, and so the fourth part of an hin was a pint and half: Now this meat-offering and drink-offering added to the daily sacrifice, was to show that Christ by his oblation of himself for us becomes not only redemption, but also food, gladness, and cheering comfort to us, yea all in all: And the sweetness of these things, flour and oil and wine, signified both how pleasing to God the sacrifice of Christ should be; and also what care was required of God's people to make their sacrifices by true faith and repentance (wherein God delights) a sweet savor unto God, without which their external sacrifices must needs be unsavory, and such things as could not be likely to please him.

That is, in the tabernacle, from the mercy-seat, Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee. Wherein we have the reason given why it was called the tabernacle of the congregation, namely, because there the Lord did by glorious signs witness his presence, and make known by Moses his will unto them, meeting them and making a covenant with them. See Exod. 40. 34. Levite. 9. 13, 24.

That is, the glorious signs of his glorious presence.

CHAP. XXX.

Besides that the Lord did hereby adorn the service of the tabernacle, to work the greater reverence in the hearts of the people, and did teach them how careful they should be of defiling their service with any unclean thing; it did also signify that by Christ not only the whole legal service, but particularly also the Saints prayers, are wondrous sweet and pleasing to God, Revel. 8. 3. And another Angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden altar which was before the throne. Psal. 141. 2. Let my prayer be set forth before thee as incense. Rev. 5. 8. And golden vials full of odors, which are the prayers of the Saints.

See the notes upon Exod. 27. 2.

Shadowing Christ in both his natures, his deity yielding glory to his humanity: hence it is called the golden altar, Numb. 4. 11. as the other is called the brazen altar, Exod. 38. 30.

Which served as an edge to keep the coals and incense from slipping off, and was withal a type of Christ's regal dignity.

That is, two rings on each side, at each corner one.

That is, in the holy place, not in the most holy: for so it is expressly said, Exod. 40. 26. And he put the golden altar in the tent of the congregation before the veil. And besides into the most holy place the high priest entered but once a year; but upon this altar the inferior priests burnt incense daily, Luke 1. 8, 9. And it came to pass, that while he executed the priests office before God in the order of his course, according to the custom of the priests office, his lot was to burn incense, &c. But though it were in the most holy place, yet it was close before the mercy-seat; so that there was nothing between them but only the veil, that so the perfume might presently pass as it were into the presence of God: whereby was signified how near God is to them that call upon him in truth, Psal. 145. 18. The Lord is nigh unto all them that call upon him; to all that call upon him in truth.

That is, morning and evening. Some conceive that the lamp did burn both day and night in the tabernacle, because it had no windows to let in the light of the sun, and so accordingly by dressing the lamps, here they understand the taking away anything that did annoy them, and refreshing of them with new oil, that they might continue burning all the day af • er; and by lighting the lamps at even, the putting in of new lamps into the candlesticks, which accordingly were fresh and newly lighted. But the more general and probable opinion of Expositors is, that the lamps burnt only in the night time (the light of the sun shining in by day at the East end of the tabernacle) and that therefore it is said, Exod, 27. 21. that they should be ordered by the priests from evening to morning; and accordingly they understand this place, to wit, that the lamps were cleansed, and dressed, and made ready to be lighted in the morning, and then that they were lighted at even. However, it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar; and hereby was signified how God's people should daily and constantly pray unto the Lord, and persevere in praying, according to that of the Apostle, Pray without ceasing, 1. Thess. 5. 17. and especially the never-failing constancy of Christ's intercession, Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Yea to this may be added, that the offering of incense, when the lamps were lighted, signified also that we must pray as we are taught and instructed by the word, if we desire to have our prayers accepted of God.

That is, no incense received of other persons, or made of any other matter, or differing from that prescribed, verse. 34, 35, &c. figuring that our prayers must be such as God prescribes, or else he will not accept them: 1. John 5. 14. And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us.

Which was on the tenth day of the seventh month, the day of reconciliation. See Levite. 16. 18.

Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement, and that the incense of our prayers doth yield no sweet savor unto God but by virtue of the sacrifice of Christ once offered unto God.

Many Expositors hold that this is here enjoined not only for the present but for future times also; to wit, that whensoever they numbered the people upon any occasion, every man should pay his tribute of half a shekel to the Lord, which was to be expended, as now towards the making of the tabernacle, so afterwards for the repair thereof, and other necessaries that were to b • provided for the public service of the sanctuary: Yea from Josephus and others they gather, that they were every year numbered, and so paid every year this tribute-money for the use of the tabernacle and temple, which when the Romans had conquered them, they were compelled to pay to them, and so that this was the tribute-money which was required of our Savior, Matth. 17. 24. But now others again conceive it to be the more probable opinion, that this was required to be done by Moses only for the present, First, because there is no mention made of the perpetuity of this ordinance, as there is of other things that were to be forever observed: Secondly, because the Lord saith not here, Whensoever the children of Israel are numbered, but, When thou takest the sum of the children of Israel after their number, as speaking of a thing that was immediately to be done by Moses: Thirdly, because the end of this collection mentioned was extraordinary not perpetual, namely for the building of the tabernacle, as is evident, Exod. 38. 25, 26, 27, 28. in regard whereof it is said here verse. 16. that it should be a memorial unto the children of Israel before the Lord: Fourthly, because where there is mention made of Moses numbering the Israelites at other times, as Numb. 1. 26. there is no mention made of the payment of this half shekel by everyone that was numbered: Fifthly, because there was another rate set by Nehemiah to be paid yearly by everyone for the service of the house of God, to wit, the third part of a shekel, Nehemiah 10. 33. The truth is, that neither of these can be demonstratively proved: But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbered, yet at least upon the like occasion this poll-money was at other times raised, because we read, 2. King. 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple, the money of everyone that passeth the account, which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord, and of the congregation of Israel for the tabernacle of witness.

When they are numbered each payeth a ransom for his soul: First, by way of homage: Princes use to take tribute-money by poll, and to that end are wont to number their people; Israel therefore being numbered must pay this as a tribute-money, acknowledging thereby God's dominion over them, and that by right of redemption, because he had redeemed them out of the house of bondage, and so had bound them to be his servants: Secondly, by way of thankful acknowledgement that it was of him that they were multiplied so exceedingly, according to his promise made to their fathers, that their seed should be as the stars for number; as likewise, that he did by his good providence keep an accompt as it were of every particular person amongst them, and watch over them for their good and safety: thirdly, by way of expiation, because when they came to be thus particularly visited and looked into of God, they could not escape destruction by reason of their sins, should he deal with them according to justice; and therefore there must a ransom be paid, the rather because pride and presumption and many other infirmities do usually accompany the numbering of a people, as we see in the example of David, 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransom was any meet satisfaction to God's justice; but only hereby they were taught to judge themselves, and to acknowledge a greater ransom that was to be paid, whereof this was a kind of type, even the Lord Christ Jesus, who was himself a ransom for all to be testified in due time, 1. Tim. 2. 6.

This was that which every Israelite paid for his ransom when they were numbered. The gerah is held to have been about a penny half penny, and by that estimate the shekel was two shillings and six pence, and half the shekel fifteen pence; and it is expressed that they should give half a shekel after the shekel of the Sanctuary, either because the shekel of the Sanctuary was twice as much as the common shekel, the common shekel being but ten gerahs, but the shekel of the Sanctuary twenty, as is here expressed▪ which is indeed the common opinion; or rather because the standard of all weights and measures was kept in the Sanctuary, and so the enjoining of them to give half a shekel after the shekel of the Sanctuary, was nothing else but that they should give a true half shekel, of the full weight and value, after the standard of the Sanctuary. And indeed Ezek. 45. 10, 11, 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures, speaking of those that were commonly used among the people, he gives direction as here, that the shekel should contain twenty gerahs.

By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time, or in one day but at several times, in the space of forty days.

Which was made of the women's brazen looking-glasses, Exod. 38. 8. And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women, &c. Now the laver being lifted up upon his foot or base, the priests could not put their feet in it; whence it is inferred that it had spouts for the water to issue forth, and at the bottom some vessel or other to receive the water.

All these things were anointed, first to consecrate them to God's service, and to separate them from all profane and common uses; secondly, to signify both that all excercises of piety used in the legal service would not be at all profitable without the secret operation of the spirit (whereof the oil was a type) as also that there comes no good to us by those things, but only by the working and application of the spirit. See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa. 61. 1. This was done, Levite. 8.

See the note upon chap. 29. 7.

That is, not in any civil or profane use, whether for delight or otherwise: upon strangers it might not be poured at all; but the priests might not use it in a civil way. And hereby the people were taught to look to the holy spirit, whereof it was a type, that nothing was to be done in God's service without authority from God, and that none of God's holy things ought to be diverted to any profane use.

CHAP. XXXI.

Moses might doubt how amongst a people inured in Egypt only to base and servile employments, he should find workmen fit to undertake such curious and cunning work, especially because it must be needs a very difficult task to make everything exactly according to the pattern shown in the mount, though Moses gave them the best directions he could; the Lord therefore prevents this fear, by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things, and by name Bezaleel and Aholiab as the master workmen and directers of others not named.

It is probable that this Hur, the grandfather of Bezaleel, was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill; the same also whose Genealogy is set down 1. Chron. 2. 19. who was the son of Caleb: so then Caleb was great grandfather to Bezaleel, but not that Caleb the son of Jephunneh, 1. Chron. 4. 15. who was but forty years old when he searched Canaan, but Caleb the son of Hezron. 1. Chron. 2. 18.

Veils, clothes, coverings, which served to wrap up the holy things in, when the host was removed. See Numb. 4. 5, 9, 11, 12.

This precept of the Sabbath is here repeated, first, to let them know that though the work of the tabernacle were studiously and speedily to be done, yet God would not have any of it done on the Sabbath; secondly, to teach them the right use of the tabernacle, which was in their coming together there especially on the Sabbaths to serve the Lord.

Namely, that God had taken them to be a peculiar people to himself, and that they had taken him to be their God, their Creator, Redeemer and Sanctifier.

This includes not only death inflicted by the Magistrate, whereof see Numb. 15. but also the immediate stroke of God when that was neglected, and especially God's casting him off from being one of his people both here and hereafter.

This is spoken of God after the manner of men.

That is, when the forty days were expired.

Whereby was signified, first the stability of the Law; secondly the stoniness of man's heart for the receiving of spiritual things; thirdly the difference betwixt the Law and the Gospel, which is written by the finger of God's spirit, not in tables of stone but in the sleshy tables of men's hearts, 2. Cor. 3. 2.

CHAP. XXXII.

It is evident in that of the Apostle, 1. Cor. 10. 7. Neither be ye idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up to play, that some of the people (not all) joined in this wicked act; yet withal doubtless we may conclude that the greatest number conspired together herein, as therefore it is said, verse. 3. That all the people brake off their golden ear-rings, &c. because the multitude were all in a manner combined together, and but a few to speak of there were that kept themselves clear in this general desertion.

This word doth imply both how violently they pressed him, and with what importunity they hastened him to do what they required; as if they had said, We have waited long enough for Moses, and therefore dispatch quickly, and with all speed do what we require: make us God's to go before us, that is, images as representations of God, or visible signs of God's going before them, and presence amongst them. It cannot be reasonably thought that the people were so stupid as to think that anything made by man's hand could be the God that brought them out of Egypt, but only that they desired some image as a sign of God's presence, according to the manner of their idolatry in Egypt. Yea happily conceiving the cloud not to move, they took themselves to be forsaken or betrayed by Moses, and so in their rage fall into this idolatry, as it were in despite of Moses and Aaron. And therefore we see also in what a discontented manner, and how contemptuously they speak of Moses in the following words, As for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

We may well think that Aaron did at first endeavor to dissuade the people from this they desired of him: only because he yielded at last, therefore it is in the next place related. Yea, it is probable enough that Aaron made this demand of their ear-rings, not gold in general, with some secret hope that the women's unwillingness to part with these ornaments, wherein they were wont so much to delight, might be a rub in the way.

That is, the generality of the people: and thus they dishonor God with the spoils of the Egyptians which God had given them, Exod. 12. 35.

Aaron is said to have done this, not because he did it with his own hands, but because he appointed workmen to do it, and by his authority and command it was done. First they melted the gold, and cast it into a molten calf; and then they polished it, and finished it with a graving tool. And thus they changed their glory into the similitude of an ox that eateth grass,, as the Psalmist saith, Psal. 106. 20. Now in this form it seems the Israelites desired their idol should be made, happily in imitation of the idol Apis, a pyed bullock which the Egyptians used to worship.

So encouraging on • another, and especially upon this pretence, that this was only intended for a representation of the true God.

That is, when he saw how violently the people pursued their purpose, and that in this idol they still intended to worship the true God, he yields further upon the people's motion, to wit, to build an altar, and proclaim an holy day, saying, To morrow is a feast to the Lord Jehovah: wherein still he seeks to stop the mouth of his conscience with this pretence, that all was still intended for the worship of the true God.

That is, they sat down to eat and to drink of their peace-offerings, and other feasts that did accompany their sacrifices; wherein it may seem they were excessive eno • gh by their shouting, mentioned ver. 17. and then rose up to play, that is, sing dance and play about the idol, according to the custom of idolatrous festivals.

That is, get thee away quickly, and so it is expressed, Deut. 9. 12. Arise, get thee down quickly from hencc.

The Lord here calls the Israelites not his people but the people of Moses, thy people which thou broughtest out of the land of Egypt, &c. whereby he doth not only testify his great indignation against them, disclaiming as it were any interest which they had in him, and refusing to own them as his people anymore; but withal likewise he s • eks to affect Moses the more with their sin, by putting him in mind that they were his people, committed to his charge, that so he might be more solicitous to reduce them again into the right way.

Viz. after their entering into covenant with me: it is but a few days since they promised, that they would keep all that I commanded them, and now they have already transgressed the Law of my worship which I gave them in charge.

As a father, being angry and making as though he would smite his son, should say to one standing by, hold me not▪ meaning that he would have him interpose himself, and mediate for his son.

See Deut. 9. 14.

That is, let not thy wrath wax hot against thy people, &c. for it is usual in the Scripture to express that which is desired by way of interrogation: Thus, Art thou come hither to torment us before the time? Matth. 8. 29. is expressed by saint Luke, I beseech thee torment me not, Luk. 8. 28. Moses had no purpose to expostulate with God, but humbly to desire him to be pacified towards them, to which end he presseth him here with this argument, that he had brought them forth out of the land of Egypt with great power and a mighty hand, intimating that all this would be lost if he should now destroy his people.

On the two inward or foresides, not within and without.

Implying how heinous the people's sin was, which deprived them of such a jewel.

This speech of Joshuas pr • veth that he had neither been in the cloud with Moses, when the Lord told him of the people's sin, nor in the camp with the Israelites, but had waited on the upper part of the hill till Moses came down, in which time it is like that he was fed with Manna.

In an holy anger, yet not unadvisedly, but by the motion of God's spirit, as may seem by his relation of it again, Deut. 9. 16, 17. And I took the two tables and cast them out of my hands, and brake them before your eyes. For this was intended as a sign that the covenant was broken betwixt God and them by this their sin.

That is, he not only melted it, but by burning it in the fire, made it brittle or • it to be beaten or ground to powder, yea to powder even as small as dust▪ Deut. 9. 21. And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust, &c. that it might be utterly abolished.

How this was done we may read Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount, which was the only water they had in that place: for we must not think that Moses gave to everyone of the people a draught of water wherein he had first put some of the powder or dust of their idol; but therefore only is it said that he made the children of Israel drink of it, because he cast it into the water whereof they drank daily. Now this was done, 1. to make them ashamed of their golden God, which must come to be their food first, and excrements afterwards; 2. to terrify them by causing them to drink as it were the matter of their damnation.

As one that would have said, if he durst, that the calf came out beside his intention. I do not think Aaron hoped or meant to persuade Moses to this; but fain he would have said something in his excuse, if he knew what; and therefore being inexcusable, by a poor dry and slender narration he seeks however to color and extenuate the fact.

By this sin they were become naked, both in regard of the dishonor and shame it was to them, and also because it had provoked God to cast them off, and so they were bereaved of his grace and protection, and as naked unarmed men exposed to be devoured by their enemies; which when Moses saw and considered, he labors by punishing the ring-leaders, and so by bringing the rest to repentance, to appease God's wrath, &c.

A place of entrance into the camp where he stood, 1. because it was (as afterward in cities) the place of judgment; 2. because the avengers were to pass from gate to gate; 3. as withdrawing himself from a cursed people; as for the same cause he did the like, Exod. 33. 7.

When Moses used these words, in summoning those to come in that should be employed in punishing the people, his meaning doubtless was that those that had not consented to this wicked fact of the people (though even they also had sinned, because for fear they did not oppose themselves) but did sincerely and seriously detest what was done, and grieve for it, and would now therefore take God's part against the offenders, to do in this cause what God should require, should assemble themselves together and come unto him.

The Levites only came, or at least they together with the rest that were innocent came, and that by special instinct of God's spirit, who had appointed them to the priesthood. And they came all, that is, in a manner all; for some of them were punished with the rest, Deut. 33. 9. Who said unto his father and his mother, I have not seen him: neither did he acknowledge his brethren, nor knew his own children.

That is, Moses commanded the Levites that as they went through the camp, from one gate to the other, they should slay all they met with, or rather all the ring-leaders and principal offenders in this great transgression (who were well known, and would be busy abroad whilst the penitent for shame kept within) not sparing for favor either brother, companion or neighbor, or any other that were dearest unto them. Now whereas it may be objected▪ that if they were appointed to slay all they met with, there would be danger of killing some that were guiltless: To this is answered, 1. that happily when Moses proclaimed, Who is on the Lord's side? let him come unto me, all that were clean of this sin gathered themselves unto Moses though the coming of the Levites unto him be only expressed in the text, because they were the men that were afterward employed in punishing the offenders; and if this were so there could be no danger in slaying the innocent: 2. that God, who enjoined this, did by his providence so order it that none but the guilty should come in their way to be slain by them.

One reason is here given why the Levites did so readily undertake this dangerous service, and so impartially execute God's command upon those that were tied to them by the nearest bonds, to wit, because Moses had told them that hereby they should so • onsecrate themselves to the Lord, and offer a sacrifice as it were so pleasing to him, that the Lord would immediately set them apart as his peculiar portion to be his Ministers, in the sacred service of the tabernacle.

Though Moses had already before so far prevailed with the Lord by his prayers, that he would not presently destroy all the people, as at first he threatened; and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people; yet considering that the Lord's anger might still be great against thē, and that he might still proceed further in punishing those that had sinned against him, he resolves yet further to intercede for them, with which he first acquaints the people, remembering them withal of the greatness of their sin, that so they might repent seriously of their sin, and thereby be made more capable of God's favou • .

Words that imply a difficulty though good hopes to obtain: Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph. See also Josh. 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them, or whether he would be satisfied with what was done.

It seems that this was another going up unto God, then when he stayed there forty days and forty nights the second time: for this was the morrow after the Levites had slain three thousand of the people, and many things came between his second solemn going up unto God, which is rehearsed in the next chapter.

When God's decree of election unto life everlas •• n • is call •• the book of life, as Phil. 4. 3. and in many other places, it is a metaphorical expression, wherein the Scripture speaks of God after the manner of men. Now when Moses here saith that if God would not forgive the sins of this people, he desired that himself might be rather blotted out of the book of life, we cannot hence infer that God's decree can be changed, or that those that are elected unto life may notwithstanding perish everlastingly, or that God's justice will admit of the punishing of a righteous person together with the wicked: for in this speech Moses seeks only to express, not what he thought might be, but what he could wish might be, if thereby the saving of God's people might be procured: to wit, that out of his sorrow for the rejection of this people, his zeal for God's glory, and his great affection to his brethren, he could wish himself deprived of heavenly glory, that they might be again received into favor. This is all that Moses intended in these words; only being carried away with the strength of his affections and vehemency of his desires, he expresseth this by a way of request, If not, blot me, I pray thee, out of the book which thou hast written. And thus generally is this speech of Moses understood. But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world, out of which Moses desires to be blotted, that is, to be cut off by the hand of God rather then the people should be cast off, which he had so miraculously delivered out of their bondage in Egypt. And herein Moses then dealt as a figure of our Mediator who laid down his life for his sheep, John 10. 15. And redeemed us from the curse of the law, being made a curse for us, Gal. 3. 13.

This also is spoken of God after the manner of men: the meaning is only that such and only such should not be numbered among the elect, Psal. 69. 28. Let them be blotted out of the book of the living, and not be written with the righteous: Or that such only should be cut off by God's revenging hand.

Here God yields not to destroy for the present those that had sinned, having before only yielded not to destroy all the people; yet withal h • adds that he will not yield to go amongst them as formerly he had promised, but he would only send his angel to go before them, concerning which angel see before the notes upon Exod. 23. 20.

I will spare them at this time, but when I begin to punish I shall reckon with them for this sin also.

That is, as he threatened in the former verse, in future times he punished them for this sin also, or else it may be meant of the punishment the Levites inflicted on them.

CHAP. XXXIII.

God here promiseth Moses that he would send an angel before them, but withal adds, that he would not go up himself in the midst of them, as before he had promised. Some hold that the angel here meant is a created angel, not that angel of the covenant, of whom he had spoken before, chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day, and in a pillar of fire by night, by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan, I see not how we can understand it of a created angel, but that it must be meant of the Son of God, as before. However that which God here refuseth to do for them, I conceive is the dwelling amongst them in his tabernacle with those signs of his gracious presence, concerning which he had formerly given direction to Moses: His angel he would send, as he had promised, to conduct them to Canaan, and to drive out the inhabitants before them; this he might do for any people, and this (because he had promised it to Abraham) he would do for them; but to acknowledge them again for his people, and to testify that by his dwelling in the midst of them, to wit in his tabernacle, that he would not grant.

This is also spoken of God after the manner of men, who are most provoked when they are present to see the wrong done them; and indeed the nearer a people are unto God, the less will he endure their rebellion against him.

To wit, if thou dost not truly repent of the wickedness wherewith thou hast provoked me. Though God had granted to Moses upon his intercession that he would not presently destroy this rebellious people; chap. 32. 34. yet withal he gave him order to make known to the people that he had threatened, in case he found them not truly penitent, utterly to destroy them, that so by the terror hereof they might be indeed the more humbled for their sin, and turn unto the Lord with a broken heart, as true penitents ought to do: And indeed we read in the former chapter, verse 34. In the day when I visit I will visit their sin upon them.

Or a tabernacle or tent: It was not that which after was the place of public worship, for that was not yet made, but some peculiar tabernacle which Moses had formerly • rected either for the service of God, or for matters of civil judgment amongst the people, which being now removed afar off from the camp signified God's departure from them as a polluted people. See Prov. 15. 29.

It seems that Moses proclaimed that whosoever would seek the Lord, there was now the place of his presence whither they must come; whereupon he called it the tabernacle of the congregation.

When Moses their mediator appeared before God in their behalf, the cloud coming down upon the tent, they stood afar off, as ver. 8. At other times they that sought the Lord went out of the camp (the place of their sin) toward the place where the tent was.

That is, when Moses went to this tabernacle to desire the Lord to pardon the people, now repenting them of their sin, all the people rose up, both reverencing him as he passed by, and that they might look after him and accompany his intercession with their prayers: And stood every man at his tent door, acknowledging themselves unworthy to approach nearer; and looked after Moses, showing by their eyes that followed him, that all their hope was in him, and how earnestly they longed for a gracious answer by him.

In a wondrous familiar manner, so as never to any Prophet. See Deut. 34. 10. Numb. 12. 8.

Joshua is called here a young man only in respect of his service, for he was now about fifty years old; and he stayed behind in the tabernacle (when Moses went back into the camp) to look to it, and to keep it. And thus God honored him, making him as it were his house-keeper.

That is, thou hast said that thou wilt not go up in the midst of us, and withal hast not expressly and by name satisfied me who it is thou wilt send along with me; and so I am enjoined to carry this people into Canaan, and yet know not what cou • se shall be taken, nor what help shall be afforded me for the leading of them thither. It is true that God had told him that he would send an Angel before them, ver. 2. but yet because he had not told him who that Angel was, and withal he sawthe cloudy pillar that formerly went before them, and led them in their way, was now removed far from the camp, and God had expressly said he would not go up in the midst of them, therefore he thus bemoans the hard province imposed on him, Thou sayest unto me, Bring up this people, and thou hast not let me know whom thou wilt send with me.

That is, show what course thou meanst to take with us, or be thou our guide as before; notwithstanding that threatening, ver. 3. Moses by faith resting on the promises of God was persuaded that he would not thus cast off his people; therefore he saith, verse. 12. that God had not let him know whom he would send with him, because he had not yet promised his presence as he was confident he would do: so here he desires to know what way God would take with them, not doubting but that way would be that God would be reconciled and lead them again as formerly with the visible signs of his presence.

That is, that by proof and experience I may know how good thou art to them that seek thee, and be assured that I have found grace in thy sight.

That is, the visible sign of my presence, the pillar of cloud, and the tabernacle, as before I promised: So that this is a revocation of the sentence, verse 3. For I will not go up in the midst of thee.

If this be taken as spoken of Moses in particular, then the meaning must be, that God would satisfy his desire, and so settle and quiet his mind in this, concerning which he had been so anxiously solicitous and full of care. But if it be spoken of Moses in the name of and together with all the people, then the meaning rather is, that God would not now leave them, but that they should be still under his patronage and protection; or that they should have rest from their enemies, and should be brought safe to the promised rest in the land of Canaan: By which rest was also figured our rest in Christ and in the kingdom of heaven.

Embracing God's promise, he shows the reason why nothing else could satisfy him but that, because they had even as good never move a foot farther as go on without God's favor, yea though they were sure to get the possession of the land of Canaan.

That is, I will not only conduct you by mine Angel, as I promised before, verse 2. but I will also go among you as my people by the visible signs of my presence. Thus God doth only again confirm what he had said, verse. 14. Neither did Moses ask in the words before, nor the Lord here make any promise of any other blessing.

In a special manner, as Princes those whom they above others favor and respect.

Moses, having now found the Lord ready to grant all his desires, proceeds further, and makes one request more, to wit, that God would show him his glory. Whereby I cannot think that Moses meant the very essence of God: for is it probable that Moses was so far ignorant of the nature and essence of God, that he did not know him to be a spirit infinite, and invisible, everywhere present, but nowhere to be seen with bodily eyes, whom no man hath seen or can see, as the Apostle saith, 1. Tim. 6. 16? Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporal and visible shape, full of great majesty and glory, and therefore overshadowed with a cloud, he desired to see the lightsome brightness of God's presence, the cloud being taken away, and that doubtless especially (though happily not without some mixture of vain curiosity) that he might by this special sign of God's favor be confirmed concerning the gracious promise made to him and his people.

That is, myself, namely in a transitory vision; my glory, ver. 22. or glorious goodness: thus God yields to his request, yet not every way as he had intended it; and in what manner he would do it he shows him afterwards, ver. 22, 23.

If bold man should dare to question in his mind, why God should pardon the foregoing sin of Israel, whilst he punishes less sins in others, or why Moses should be honored with such a glorious vision above all other men; his mouth is stopped with this which God saith of his freedom in communicating grace where he pleaseth without wrong to any.

My face, that is, my essence, my being simply as I am in myself (and indeed it is most true in that sense that no man can see God's face. Even where Moses and Christ are compared together by the Evangelist S. John, this seeing of God is made the peculiar prerogative of Christ the son God, John 1. 17, 18.) Or rather by the face of God here is meant the majesty and glory attending that external shape which God had now assumed, which Moses could not behold, and therefore it was covered with a cloud; and this the Lord gives as a reason why God denied this part of his request, because he had desired that which being granted him would have been his ruin, man's weakness being such that he is not able to behold such a glorious brightness as this was, and as is that light inaccessible, which no man can approach unto, wherein God dwells, saith the Apostle, 1. Tim. 6. 16. And indeed, if by the face of God here were meant God's essence, thou canst not see my face, that is, my essence, thou canst not see me as I am in myself, then by that following reason, for there shall no man see me and live, we might infer that it is possible for men to see the essence of God though not without peril to their lives: which is not so; for God is in his essence altogether invisible. Jacob saw God face to face, Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself, and if Moses saw more then Jacob, yet he saw only some more glorious representation of the deity, not the divine essence itself.

He was put in the clift of a rock, 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by; 2. that being thus placed he might not only see God going and passing away, and that only for a short time; but withal this rock might signify Christ, by whom we attain the true knowledge of God; and looking thorough a clift might signify the small measure of knowledge of God we have in this life comparatively.

It is most probable that God passed by in an human visible shape, but in such brightness and glory as was never shown to mortal creature; so that these passages both of God's hand and back-parts must be understood literally. But by this representation of the back-parts and not the face to be seen by Moses, the Lord intended to teach him, that as we know men very imperfectly when we see only their back-parts, even so is the knowledge which the best can have of God in this life little and imperfect.

CHAP. XXXIV.

Though hereby God testified that he had received the people into his favor again, and was minded that all things should return to their former state; yet in that he prepareth not these tables as the first, this was a kind of memorial of their sin, as when the scar remaineth after the healing of the wound. At the same time also God gave him order to make an ark also to keep them, until the ark of the covenant was made, De • t. 10. 1.

To wit, in the manner promised, chap. 33, 22, 23.

By this redoubling of the word Jehovah, Jehovah, the Lord, the Lord, Moses is prepared presently to compose himself with all humility and reverence to behold his glory, and to attend on God proclaiming his goodness.

Thus Moses still prays for the people, and in this suit spent forty days and forty nights, Deut. 9. 25. for faith, the more assured it makes us of God's favor, the more fervent it makes us in prayer.

And therefore have need of thy mercy and government.

The wonders which I shall work, to wit in the passage of the Israelites through the wilderness, and afterward in the land of Canaan, shall strike terror into the hearts of the wicked, and teach all to fear before God.

First, because God hath determined to destroy them for their sins: Secondly, because the land must not be polluted with idolatry, which God had chosen to be his dwelling place: Thirdly, because by this means the people might be ensnared▪

One kind of idols (by occasio • of the molten calf) is put for all.

See Exod. 13. 13.

See the notes concerning these feasts, Exod. 23. 16.

See the notes upon Exod. 23. 18, 19.

This second stay of Moses in the mount was, first, to try the people's repentance, to see whether they would not again revolt from God; and secondly, to procure the more authority to Moses, that they might look upon him when he brought the law as an angel sent to them from heaven.

That is, the Lord. See ver. 1.

No such thing befell him before▪ when he was the first time upon the mount with the Lord forty days and forty nights, because then the Lord had not shown him his glory in so great a degree as now he had. Nor need we wonder that Moses wist not that the skin of his face shone, as it is said in the former verse: for coming from the exceeding glory and brightness of God's presence, that spark of shining brightness that was in his own face was not discernible by him, though terrible to the Israelites. Now for the shining of Moses face, it was doubtless to signify the glory of the law which he preached to them, whence is that of the Apostle, 2. Cor. 3. 7▪ 8. But if the ministration of death written and engraven in stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious? But withal the people by this were taught to reverence him, even as an angel come from heaven, to look upon him as one that stood in God's stead when he spake to them, and to assure themselves that God had enlightened him also inwardly that he might teach and instruct them.

Moses came down with vengeance before, and what might they think of this glory put upon him now, being still conscious to themselves of the heinousness of their former rebellion? Besides, this was to show that Moses his ministration was condemnation▪ 1. Cor. 3. 7, 9. because it gives knowledge of sin, and causeth wrath, Rom. 4. 15. The law worketh wrath▪ for where there is no law there is no transgression.

Hereby it is evident how long the brightness of Moses face continued, not all the time of his life, but only the time of his going to and fro between the Lord and his people, that he might deliver to the people the laws and commandments he gave them in charge. All this time the shining of his face continued, and so when he came to speak with the people he p • t on a veil, which signified, First the veil of the obscurity of the law, whereby Christ and the end of the law was hardly discerned: and secondly that veil of ignorance and infidelity which was spread upon our hearts by nature, until it be removed by Christ.

Signifying that when we come to see God in Christ, the veil is taken away. See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the veil is upon their heart, nevertheless, when it shall turn to the Lord the veil shall be taken away.

CHAP. XXXV.

This clause of the law concerning the Sabbath must be explained by that, chap. 16, 23. To morrow is the holy rest of the Sabbath unto the Lord, bake that which ye will bake today, and seethe that which ye will seethe, &c. Namely, that they must not kindle any fire therewith to dress any meat for themselves, or except in case of absolute necessity: for that they might not kindle fire either to light a candle, or to warm themselves in the extreme cold of winter, is altogether improbable.

That is, not only gold and silver, but also their very ornaments, contributing these things as willingly now after repentance for the service of the tabernacle, as before for the making of their golden calf

CHAP. XXXVI.

Though gifted, yet they must have a calling.

This is first made (though in the directions given, the ark, table, and candlestick were first mentioned) because it was to rec • ive and contain these holy things, which might not stand without their tent.

CHAP. XXXVIII.

For it is evident by several Writers that in ancient times they used looking-glasses made wholly of pure bright brass.

That which is the breadth of the hanging lying is the height of it standing or hanging; and therefore it is said that the height in the breadth of it was five cubits.

Or counted things: that is, this is the sum and particulars of the tabernacle and holy things belonging to it, which were thus taken as it were in an inventory by Ithamar at the commandment of Moses, and so delivered into the custody of the Levites, that nothing might be lost. This clause I conceive therefore may have respect both to the rehearsal of particulars which went before; and withal likewise to the sum of the gold and silver spent in making these things whereof Moses speaks in the words following.

Twenty nine talents and seven hundred and thirty shekels (counting the talent at an hundred and twenty pound, and five and twenty shekels to a pound) will make three thousand five hundred and nine pound weight of gold, and five shekels, which in sterling money (if we account a pound weight of gold to be worth but thirty pound of sterling money) comes to above an hundred and five thousand pound, viz. one hundred five thousand two hundred and seventy pound.

There were numbered six hundred and three thousand five hundred and fifty men (and the very same number we find Numb. 1. 46. of which see the notes there) who all paying half a shekel, Exod. 30. 13. the sum of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver, which is as here (allowing three thousand shekels to a talent) an hundred talents and a thousand seven hundred seventy five shekels over; and this counting twenty five shekels to a pound weight amounts to twelve thousand seventy one pound weight of silver, which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money.

That is, (allowing three thousand shekels to a talent) two hundred and twelve thousand and four hundre • shekels of brass, and this (counting twenty five shekels to a pound weight) amounts to eight thousand four hundred ninety six pound weight of brass, whereby it is evident that there was not so much brass as silver, and therefore surely the pillars were made of wood, and only covered over with brass. See chap. 27. ver. 9.

CHAP. XXXIX.

See chap. 31. 10.

That is, he not only commended both the people and workmen, and prayed God to bless them, but also as God's public minister he pronounced a blessing on them from the Lord.

CHAP. XL▪

The performance of this see in Levite. 8. 10.

And sprinkle thereof upon the altar seven times. See Levite. 8. 11.

So that their children after them shall not need to be anointed, but shall execut • the office by reason of this unction of their fathers; only the high priests were anointed in the generations following.

They went out of Egypt the fifteenth of the first month, and now the next year upon the first day of the month the tabernacle is erected, so that there wanted now but fifteen days of a full year since they left Egypt.

As supplying at present the priests office.

CHAP. I.

This word, and, showeth the immediate connection of this book of this story, upon that wherewith the foregoing book of Exodus was concluded, namely that after the tabernacle was reared, Aaron and his sons consecrated to the office of the priesthood, and the cloud descended upon the tabernacle, immediately God spake to Moses from the mercy-seat out of the tabernacle (for into it Moses was not able to enter, because the glory of the Lord filled it) and so informed him how Aaron and his sons should carry themselv • s • n the priesthood, &c.

That is, any sacrifice whatsoever: This is a general rule concerning all sacrifices, to wit, that none must be offered, but of the herd, or flock, that is, if they were cattle they intended to offer; for if they intended an offering of birds, what they must be is expressed afterwards, verse. 14.

Here the Lord first gives directions for burnt-offerings, which were indeed the chief of all their sacrifices, and so called because they were all wholly burnt upon the altars; whereas of other sacrifices some part only was burnt upon the altar, and the other parts were otherwise disposed of. And the direction that is here first given concerning these is, that if a burnt-offering were to be offered of the herd, it must be a male without blemish, that it might be the fitter to figure forth Christ's perfection in himself, and ours in him, who being perfectly holy, and free from the least blemish of sin, He did no sin: neither was guile found in his mouth, 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfy the justice of God on our behalf, that so he might present the Church to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish, Ephes. 5. 27. for (saith the same Apostle, Heb. 9. 13, 14.) If the blood 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 blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And so again Saint Peter saith, Ye know that ye were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot, 1. Pet. 1. 18, 19. Yet withal hereby the Lord taught both them and us to give God the best in all our services.

That is, he that will offer a burnt sacrifice, he must do it voluntarily of his own mind, and not be forced to it; and when he brings it he must present it to the priest at the door of the tabernacle of the congregation; that is, at the door of the court, close within which the brazen altar for burnt-offerings stood. The first of these might signify the freedom of God's grace in giving his son, and the willingness of Christ in giving himself to be a sacrifice of propitiation for our souls; but principally doubtless it was to teach them, that in all service done to God, it must be done freely and willingly, or God will not accept of it: The second was appointed to signify that their sacrifices (and so consequently any service that we perform) were only in and through Christ sanctified and made acceptable to God: The tabernacle was a type of Christ▪ that greater and more perfect tabernacle not made with hands, Heb. 9. 11. and he is the only door by whom we have access unto the father.

This was to testify, First, that he acknowledged himself guilty of death: Secondly, that he desired and believed that that sacrifice should be accepted of God as a ransom for his soul, that all his sins should be laid upon it, and so it should suffer death as it were in his stead; in all which notwithstanding they that did this had not respect so much to the beast slain, in the death whereof there could not be an equal compensation given to the justice of God for the death of sinners, as to Christ, of whom these sacrifices were types, who took upon him our sins, and the curse due to our sins, when he died for us: Thirdly, that he desired, and would endeavor to consecrate himself wholly to God's service, as now he gave this sacrifice wholly to be offered upon the altar to the Lord, crucifying all his sinful lusts and affections, and yielding up his whole man to the obedience of God's will in all things whatsoever.

Though burnt-offerings were usually given in sign of thankfulness to God, and so betokened a new creature, and holy life, Psal. 51. 18, 19. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem. Then shalt thou be pleased with sacrifices of righteousness, with burnt-offering and whole burnt-offering, and Gen. 8. 20. And Noah built an altar unto the Lord, and took of every clean beast, and of every fowl, and offered burnt-offerings on the altar▪ yet they were also for atonement and remission of sins, to wit general sins, Job 1. 5. And it was so when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, It may be that my sons have sinned, &c. whereas for special sins there was a special sacrifice and sin-offering, Levite. 4.

That is, the priest in the name of the offerer: for this was usually the work of the priests, and therefore Moses did it when he supplied the priests office, Exod. 29. 10, 11. though sometimes the Levites also helped herein when there were not priests enough to do it, 2. Chron. 25. 10, 11. The priests stood in their places, and the Levites in their courses, and they killed the Passover (that is, the Passover-offerings) and the priests sprinkled the blood from their hands, as being given of God to be assistant to the priests in such services, Numb. 8. 19. I have given the Levites as a gift to Aaron and to his sons, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel. Now the sacrifice was killed to signify the death of Christ, Who was slain that he might redeem us to God by his blood, Revel. 5. 9. and the mortifying of God's people by the word and spirit: and it was killed by the priest, to signify that Christ should offer up himself unto God, as being both our priest and sacrifice, and that there is no possibility for men to please God by any service they do him, but only in and through the mediation of Christ, of whose priesthood the Levitical priest was a type and figure. As for the place where it was killed, that may be gathered, by the rule of Analogy, from that which is expressed verse the 11. concerning the second sort of burnt-offerings, namely, that it was killed at the north-side of the altar.

And this was done in a large measure, so that the corners of the altar were filled with blood, Zach. 9. 15. to teach the people that this blood of their sacrifice should not be lost as spilled upon the ground, but should be accepted of God as a propitiation for their sins, as being a figure of the blood of Christ, which should be offered up to God and accepted by him in our behalf, as for our reconciliation, so also for our sanctification, who are elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus Christ, 1. Pet. 1. 2.

That is, the priest: for the flaying of the sacrifice was also ordinarily the work of the priest, who had therefore the skin for himself, Levite. 7. 8. though upon extraordinary occasions (as is before noted concerning killing the burnt-offerings) even in this also the Levites sometime helped them, 2. Chron. 29. 34. The priests were too few, so that they could not flay all the burnt-offerings; wherefore their brethren the Levites did help them. Because the sacrifices were offered (as I may say) as a holy feast unto the Lord, whence the altar is called the table of the Lord, and the sacrifice offered thereon, his meat, Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar; and hence it was that the skin was always flayed off. Yet withal it is commonly held by Expositors that this flaying of the sacrifice did also signify, First, the sufferings of Christ, who being first stripped of his garments, Matth. 27. 28▪ they did afterwards most shamefully entreat, so that there was no beauty in him why men should desire him: Secondly, the afflictions of God's people under the rage of cruel oppressors and persecutors, Who, as the Prophet speaks, Micah. 3. 3. eat their flesh, and flay their skin from off them: And thirdly, the mortification which God requires in those that give up their names to him, even that They put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, Ephes. 5. 22.

Here the Lord gives direction for the burning of these sacrifices by the inseriour priests, enjoining them, first, to put fire upon the altar. Now because they were to use no strange fire in burning the sacrifices, but only that fire which was continually nourished upon the altar, Levite. 6. 12, 13. and which at first came down from heaven, Levite. 9. 24. therefore by putting fire upon the altar, is meant only the laying of the fire together, or laying it on again when they had laid it by for the clearing of the altar: Secondly, to lay the wood in order, and then all the pieces of the sacrifices in order upon the wood; which was so appointed, because the discreet laying of the wood doth much conduce to the well burning of the fire: And then lastly, thus to burn all upon the altar. The mistery of this might be twofold: First, to signify the consecrating of Christ and his members by afflictions and sufferings; for as he the Captain of our salvation was made perfect by sufferings, Heb. 2. 10. so must his members also be ready always through these fiery trials to enter into glory, for everyone shall be salted with fire, and every sacrifice shall be salted with salt, Mark 9. 49. Secondly, to signify that holy zeal whereby we should wholly give up ourselves to God through the operation of God's holy spirit, which is often in the Scriptures compared to fire, as Matth. 3. 11. He that cometh after me is mightier then I, he shall baptize you with the holy Ghost and with fire: for as Christ through the eternal spirit offered himself without spot unto God, Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate ourselves to God's service, Ye have purified your souls in obeying the truth (saith the Apostle Peter) through the spirit, 1. Pet. 1. 22. to which end we must not only be careful not to quench the spirit, 1. Thess. 5. 19. but also by prayer, holy meditation, and all other things conducing thereto, we must do what we can 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.

Some conceive that by the inwards are not meant the guts, but only the heart and liver, and such inward parts, and that because only that which was usually eaten by men was offered on the altar, God's 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 doubtless signify the perfect purity of Christ, and withal our through-purification both in the outward and inward man by the spirit of Christ; • gree • ble whereunto are those expressions of the holy Scripture, Ezek. 36. 25. Then will I sprink • e clean water upon you, and you shall be clean; from all your filthiness 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.

See the note upon verse. 3.

There also the sin-offering was killed, Levite. 6. 25. and the trespass-offering, Levite. 7. 2. which might signify the obscurity of the legal ceremonies, the North being farthest from the light of the sun; or that Christ was to die at Jerusalem, of which the Prophet saith, Psal. 48. 2. On the sides of the North is the city of the great King. But I rather content myself with this literal reason: The altar being placed by the door 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. Only the peace-offerings were slain at the very door of the tabernacle, which was more Eastwards in regard of the altar, as is evident, chap. 32.

See the note above upon ver. 8.

See the former note upon verse. 9.

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 Son of God, who loved me, and gave himself for me: And that we also should give ourselves wholly unto God by him, 1. Thess. 5. 23. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless, unto the coming of our Lord Jesus Christ.

Which signified the innocence and meekness both of Christ and his members: And again, old turtles and young pigeons are best, and so the best must be given to God.

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 Expositors is, that the heads of these birds were not quite wrung off from their bodies, but only broken in sunder, and so left hanging still by the skin 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 sin-offering, that the priests should wring off his head from his neck, but not divide it asunder, Levite. 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 well else conceive how the blood of these sacrifices should be wrung out at the side of the altar, as it is enjoined in the following words; and we know that the Jews did of all things abhor things that were strangled, and that the effusion of the blood of the sacrifices was the chief thing whereby was signified the atonement made for us by the blood of Christ, and how by the pinching of the priests nail a wound should be made for the letting out the blood 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, verse. 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, verse. 17. He shall cleave it, but not divide it asunder.

And so it figured the holiness that was in Christ our sacrifice, who without all sin or uncleanness offered himself unto God for us; by which also he cleansed and purified his people and their service of God, Heb. 9. 14.

That is, where the priest, when he cleansed the altar, did first pour forth the ashes, which afterward were carried • orth without the camp, Levite. 6. 10▪ 11. This place of the ashes was on the Eastside of the altar, both because it was nearest to the door 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 uncleanness was to be removed out of God's sight, Holiness becomes thy house, O Lord, forever, Psal. 93. 5.

That is, he shall cleave it, the wings being still left, only the feathers plucked 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 ourselves wholly to God, 1. Thess. 5. 23.

CHAP. II.

There was a meat-offering that was always to be joined with their burnt-offerings, for which direction is given elsewhere: but here direction is given only for voluntary meat-offerings; and therefore it is said, When any will offer a meat-offering, &c. neither is there any set quantity here appointed▪ but it is left free to the offerer to bring what he pleased, whereas for the meat-offering that was brought together with their burnt-offerings of the herd, or of the flock, there is an express law how much there should be of it, to wit, a tenth deal of flower mingled with the fourth part of an hin of oil, Numb. 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were, both to make atonement for them, and also to testi • ie their consecrating of themselves to God; but withal particularly they were by way of acknowledgement that all their provision they had of his bounty. So then the meat-offering signified, First▪ Christ his oblation of himself, of which the Apostle speaks, Ephes. 5. 2. Christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweet smelling savor; and again, Heb. 10. 8, 9, 10. When he said, Sacrifice and offering, and burnt-offerings, and offering for sin thou wouldst not, neither hadst pleasure therein, which are offered by the law: Then said he, Loe, I come to do thy will, O God! He taketh away the first that he may establish the second: By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Secondly, Christians won to God by the Gospel, and then consecrated to his service, Isaiah 66. 20. They shall bring all your brethren for an offering to the Lord, out of all nations, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly, all our Evangelical sacrifices of prayer and praising God, with other services done to the Lord, and to his saints for his sake, Mal. 1. 11. In every place incense shall be offered unto my name, and a pure offering: And last of all, more particularly their acknowledgement of God's bounty in all the food they enjoyed, and therefore it was that in all these meat-offerings they are appointed to bring fine slowre, without any mixture of branne, to signify the purity of all Evangelical sacrifices.

The oil poured upon the flower figured the graces and comfort of the holy Ghost, whereby we serve God with a willing mind and a cheerful spirit, Ye have an unction from the holy one, saith the Apostle, speaking of this oil of God's spirit, 1. John 2. 20. and the sweetness both of the oil and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ, who hath given himself for us an offering and a sacrifice to God for a sweet smelling savor, Ephes. 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices, Jer. 6. 20. To what purpose cometh there to me • ncense from Sheba, and sweet calamus from a far country? your burnt-offerings are not acceptable, nor your sacrifices sweet unto me.

That is, the handf • ll which he had taken out of the meat-offering, which should instead of all put God in mind (which is spoken of God after the manner of men) of all this offering which the offerer had given to the Lord, and of the covenant which he had made to accept it, and withal be a memorial to the offerer that he acknowledged all the store he had to be from God, and therefore to be consecrated wholly to his service, and that God would take in good part the offering he had now brought him.

To eat the same in the Sanctuary, Levite. 6. 16. And the remainer thereof shall Aaron and his sons eat; with unleavened bread shall it be eaten in the holy place, in the court of the tabernacle, &c.

And therefore only to be eaten by the priests that offer it. Of other offerings others might eat, but of the most holy things, whereof part was burnt on the altar, only the priests.

These were prepared and baked within the Sanctuary, as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespass-offering, and the sin-offering, where they shall bake the meat-offering, and 1. Chron. 23. 28, 29. Their office was to wait on the sons of Aaron, &c. both for the show-bread and for the fine flower for meat-offerings, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried.

See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter.

This must be understood only of these voluntary oblations, part whereof was to be burnt upon the altar; for with some eucharistical or thankofferings they might bring leavened cakes, Levite. 7. 13. as also in the first-fruits, Levite. 23. 17. but these were not burnt upon the altar. And where leaven was not to be used in the oblation, the part remaining the priests might not eat with leaven, Levite. 6. 16. because part of the offering was burnt upon the altar. Now leaven was thus generally forbidden: First, to put them still in mind of their deliverance out of Egypt, a type of their redemption by Christ: Secondly, to teach them to worship God as he had appointed, and to know that all human devices therein are an abomination to God: Thirdly, to show the perfect purity of Christ, in whom there was not the least leaven of sin, and the sincerity that must be in our evangelical sacrifices; for leaven signifieth sin of all sorts, in doctrine and manners, distasteful to God, and infectious to men, Luke 12. 1. Beware ye of the leaven of the Pharisees, which is hypocrisy. 1. Cor. 5. 8. Let us keep the feast, not with old leaven, neither with t he leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Not only leaven but honey also is forbidden: First, because it hath a kind of leavening nature: Secondly, the more fully to exclude all human devices in God's worship: the sweetness of honey might be a pretence of mixing it with their sacrifices: when neither sour nor sweet ple • seth him but only what is appointed, what place is left for human inventions? Thirdly, if any mystery be thought implied, it may be the abandoning of all carnal pleasures and delights by those that will consecrate themselves to God's service.

To wit, though with leaven, Levite. 23. 17. They shall be baken with leaven, they are the first-fruits unto the Lord; though honey 2. Chron. 31. 5. The children of Israel brought in abundance the first-f • uits of corn, wine, and oil, and honey.

By this salting was signified the covenant o • grace in C • rist, which we by faith apprehend unto incorruption: wherefore o • r un •• genera • e estate is likened to a child new born and not salted, Ezek. 16. 4.

To wit, the salt which is a sign of the covenant of thy God: that is, be sure that salt be not wanting, which you are bound as by a covenant to use in all sacrifices; and be sure that faith in the covenant be not wanting, which is signified by that salt, for then all your sacrifices will be of no value with the Lord.

Not only meat-offerings, but also burnt-offerings, and all other sacrifices, Ezek. 43. 24. The priest shall cast salt upon them, and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt.

That is, a freewill-offering of the first-fruits, besides enjoined by the law.

CHAP. III.

Peace-offerings were either to obtain from God some blessing which they wanted, or by way of gratulation or thanksgiving for some blessing received. The chief and most ordinary use of them was doubtless in a way of thanksgiving for their peace and prosperity, the several sorts whereof are set down in the seventh chapter. But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation: so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favor, because the men of Benjamin had twice beaten them in battle, they offered burnt-offerings and peace-offerings before the Lord; and when David sought to appease God's anger, when the pestilence raged in the land because of his numbering the people, He built an altar to the Lord, and offered burnt-offerings and peace-of-ferings, 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also join thanksgiving for what we already enjoy. So then the peace-offerings signified 1. Christ's oblation of himself, whereby he became our peace, Ephes. 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God. The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock: turtle doves and young pigeons are not here allowed for the poorer sort, as in burnt-offerings they were, and that because the peace-offerings were to be divided into three parts; one for the altar, another for the priest, and a third for the offerer, and such a division could not be conveniently made in so small sacrifices. But yet because this sacrifice was by way of thankfulness for temporal blessings external, peace and prosperity, therefore a female, a less perfect sacrifice was here accepted of God. Why it must be without blemish, see in the notes upon chap. 1. ver. 3.

See the notes upon Levite. verse. 4.

Why this sacrifice was to be killed by the priests, and the blood to be sprinkled upon the altar, you may see by that which is said before upon chapter 1. verse. 5. That which is particularly observable here is, that these sacrifices of peace-offerings were not killed at the same place where the oth • r sacrifices were killed; for the burnt-offerings were killed on the one side of the altar Northward before the Lord, and so were also the sin-offering and the trespass-offering in the very place where the burnt-offering was killed, chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place, to wit, at the door of the tabernacle of the congregation, that is, the very entrance of the court, where stood the brazen altar, which was more Eastward then the place where the other sacrifices were killed. And the reason of this we may well conceive was, 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer, who might not go into the court, but stand at the door, chap. 7. 30. and 2. Because these peace-offerings, whereof the offerer did eat a part, were not reckoned amongst the most holy things, which were only eaten by the priest. And hence this is given as a reason why the trespass-offering was to be killed in the same place where the burnt-offerings were killed, because it was most holy, and to be eaten by the priests only, chap. 14. 13.

Namely, that which is afterward expressed: the rest of the offering was thus disposed of▪ the breast and right shoulder were waved and heaved before the Lord, and given the priests to eat. See Levite. 7. 30. the remainer was eaten by him that brought it, his family and friends, Levite. 7. 15, 16.

The fat as the best of the sacrifice is offered up unto the Lord, and so teacheth that the best is to be still given unto him; and it might withal signify, that all our carnal desires are to be mortified with the fire of the spi • it.

To wit, being first salted, Levite. 2. 13.

That is, upon the remainer of the daily burnt-offering, which always had the first place.

Because the rump of those country sheep was large and exceeding fat, as Writers report, and the fat was to be burnt, and withal because the rumps of sheep are sweeter and better then those of bullocks, therefore the rump of the sheep is also set apart for the sacrifice, though not of the bullocks.

So called, to show God's acceptation of it, that it should be as meat to him, and withal to express his love, who reckons himself as a guest at their feasts.

That is, it must be burnt upon the altar, neither may the priest nor owner eat of it.

Upon the Lord's setting apart the fat of all sacrifices to be his peculiar portion, and to be burnt upon the altar, there is here a more general statute given them in charge, to wit, that the people should never eat any of this fat of these beasts fit for sacrifices, no not in their o • n private dwellings, when they killed them for their ordinary food, and not sor sacrifices; which was doubtless to keep in them a reverend remembrance of these holy rites, and the spiritual mysteries signified thereby. Indeed there is great difference of judgment amongst Expositors concerning this law, to wit, whether the eating of all fat was here forbidden the Israelites▪ or only the eating of the fat of their sacrifices. But for this we must know 1. that it is meant only of the fat of beasts that were appointed for sacrifices, for so much is expressed chap. 7. 23. Y • shall eat no manner of fat of ox, of sheep, or of goats: 2. that it was not meant of such fat as is mixed with the flesh of such beasts, as in the shoulder, breast, &c. (for such fat they were doubtless allowed to eat, whence Deut. 32. 14. The fat of rams and lambs of the breed of Bashan, and goats, is r • ckoned amongst the dainties which God had given the Israelites in the land of Canaan) but it is meant only of the fat which we call suet or tallow, the fat before mentioned, which when these beasts were sacrificed was always burnt upon the altar: and 3. for this fat, it is far more probable that the Israelites were by this law forbidden to eat of it, at all times, and in all places, whenever they killed either sheep, or ox, or goat, for their ordinary food, not only because it is said that this should be a law for them throughout all their dwellings, that is, even when they killed these cattle at home in their own private dwellings; but also especially because fat and blood are here jointly alike forbidden: Now the blood even of those cattle which they killed at home for their private use they might not eat (the reason whereof see in the note upon Gen. 9. 5.) and therefore not the fat neither.

CHAP. IV.

Hitherto in this book direction hath been given for burnt-offerings, meat-offerings, and peace-offerings: Now the Lord here begins his directions for those offerings whereby expiation was made for some particular sin which the offerer found himself guilty of, which in some cases were called sin-offerings, and in some cases trespass-offerings. The first general command concerning these is in these words, to wit, that if a soul, that is, any person whatsoever, should sin through ignorance against any of the commandments of the Lord, then that person should bring a sin-offering by way of expiation for that sin: where by sins committed through ignorance, or error (for so the word in the original may also be rendered) are not only meant such sins as men commit and yet know not that they sinned, as being ignorant of the fact done, or of the unlawfulness of the fact, thinking they did well when indeed they transgressed some law and commandment of God; but also such sins as men commit through infirmity and weakness, when they are suddenly overtaken in a fault, as the Apostle speaks, Gal. 6. 1. overborn by the strength of their lusts and corrupt affections, which do for the present as it were blind their judgment and reason, and so they do not for the time mind the law of God, or not lay it to heart as they ought to do. Yet withal we must consider that it is no way probable that all sins of this nature are here intended, but only such greater external sins for which the conscience is more likely to be stricken then for every ordinary aberration: for who can think that there was a several sin-offering to be brought for every transgression of God's law, though but in thought or word, which in the best are every day so many? No, other sins were expiated by the daily burnt-offerings which were offered for the whole Church, or by the sacrifice offered on the day of atonement, concerning which it is said, Levite. 16. 30. On that day shall the priest make an atonement for you, to cleanse you, that you may be clean from all your sins before the Lord. These sin-offerings were only for such particular sins, for which their consciences were in a more special manner smitten: and they were all types of Christ; for For God made him to be sin for us who knew no sin, that we might be made the righteousness of God in him, 2. Cor. 5. 21.

That is, the high priest, who only was anointed in the ages following, as is before noted upon Exod. 29. 7. & 40. 15. now in that the Levitical high priest had himself need of an offering for sin, they were taught that he was not the Mediator that could stand between God and them, and make a perfect atonement for them; but that they were to look for another, in whom there was no sin, of whom the Levitical high priest in his holy garments was a shadow and type. See Heb. 7. 26, 27, 28. For such an high priest became us who is holy, harmless, • ndefiled, and separate from sinners; who needeth not daily as those high priests to offer • p sacrifice, first for his own sins, and then for the people's, &c.

A greater sacrifice then the common persons, verse. 28. or the rulers, verse. 22. and equal to the congregations, verse. 14. because his sin was greatest and most pernicious to the people.

So testifying his faith and resting on Christ, whom that sacrifice figured. See the note upon chapter 1. 4.

This anointed priest is the sinner himself, Heb. 7. 27. who is here enjoined to take of the bullocks blood, and bring it to the tabernacle of the congregation, that is, into the tabernacle, which was not yet prescribed to be done in any other sacrifice: and this shown that by the blood of Christ we have a way opened into heaven, Heb. 10. 19. 20. Having boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh.

A mystical number, signifying the full satisfaction that was given to God, and the full and perfect cleansing of sin by the sprinkling of the blood of Jesus, Heb. 9. 13, 14. For if the blo • d of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctisieth to the purifying of the flesh; How much more shall the blood of Christ &c. purge your conscience from dead works to serve the living God? and that our sins need much purgation, Psalm. 51. 2. Wash me thoroughly from mine iniquities and cleanse me from my sin.

In other sin-offerings after the fat was offered upon the altar, the remainer of the sacrifice was eaten by the priests, chap. 6. 26. The priest that offers it for sin shall eat it; in the holy place shall it be eaten: but in the sin-offering for the priest here another order is given, and so likewise in the sin-offering for the whole congregation, verse. 21. (because there the pries • s were included with the rest) to wit, that it should be wholly carried forth without the camp, and burnt there, whence is that law, chap. 6. 30. that no sin-offering should be eaten, whereof any of the blood was brought into the tabernacle of the congregation to reconcile withal in the holy place (which was only done in the sin-offering for the priest and for the congregation) but that they should be burnt with fire. The literal reason of this doubtless was, because the offerer himself might not eat of the sin-offering, and in these sin-offerings the priest himself was the offerer, either solely by himself, as here; or jointly with the rest of the people, as in the sin-offering for the whole congregation: but withal assuredly there was a mystery in it: for first, hereby they we • e taught how detestable a thing sin is, especially the sins of sacred persons, and common sins of a whole Church and people, which here were laid as it were upon the bullock that was carried forth out of the camp: 2. It signified that Christ, the true sin-offering, should be carried out of Jerusalem to suffer, as the Apostle himself saith, to show the meaning of this ceremony, Heb. 13. 11, 12. The bodies of those beasts whose blood is brought into the Sanctuary by the high priest for sin are burnt without the camp; Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate: 3. To teach us that by Christ's sufferings our sins are perfectly forgiven, cast as it were out of doors, and removed far away from us. As for the person that was to carry forth this bullock for a sin-osfering without the camp, and to burn him there, though the words in the 12. verse. may seem to have reference to the priest that offered the sin-offering, The whole bullock shall he carry forth without the camp, &c. yet the meaning only is that he should see it were done, not that he should do it himself, and so become unclean thereby, as may appear by what is said in another place that is parallel with this, chap. 16. 27, 28.

That is, if the whole congregation shall of mere ignorance or infirmity, which is a kind of ignorance, or error, because such as sin thus are for the time as men blinded carried away with the strength of their corruptions, shall do anything that is evil, and either not take any notice of it, or not lay to heart the evil they have done, after they come to know it, or to be touched in conscience for it, they shall offer a sin-offering for their atonement: where by the way it is worth the noting that the whole assembly of particular Churches may err.

In Numb. 15. 24. the Israelites are enjoined to bring a kid of the goats for a sin-offering for the sin of the whole congregation: but that was only for the sin of omitting any of those ceremonial duties there enjoined them, but this is more general for all sin whatsoever, which you may see more fully explained in the note upon that place.

That is, the bullock for the priests sin-offering, whereof before the first bullock, as it is called, verse. 21.

That is, when any civil magistrate hath sinned, whether he be presently struck with an acknowledgement of his guilt, or whether his sin be afterwards by any means discovered to him, so soon as he comes to the knowledge of it he shall bring his sin-offering.

That is, on the Northside of the altar. See Levite. 1. 11.

The blood of this sin-offering for the ruler (as likewise that for the common people) why was it not as in the former carried into the tabernacle, sprinkled before the veil, and upon the altar of incense? surely because the sin of the priest and congregation was more heinous then that of the ruler, therefore was there a more solemn manner of atonement appointed for their sin then for the rulers or the private persons.

The remainer was eaten by the priests. See Levite. 6. 26. whereas the remainer of the sin-offerings for the priest and congregation were burnt without the camp for the reason above shown in the note upon verse. 11.

That is, either Israelite or stranger that is joined unto them. See Numb. 15. 15.

See the note verse. 25.

This sacrifice is spoken of apart from the former of the goat, because of the difference in the fat that was burned, which was not wholly the same in a lamb as it was in a goat. See the note upon chap. 3. 9.

CHAP. V.

In this chapter some instances are given of sins committed by private persons, for which they were to bring a sin-offering to the Lord; and that especially as I conceive, to show in what cases the offerings which they brought for their sins were to be of that sort which were more particularly called and esteemed trespass-offerings: for of such it is evident that Moses speaks, at least principally in this chapter. Much arguing there is amongst Expositors to show the difference between sin-offerings and trespass-offerings: some hold that the sin-offerings mentioned in the former chapter were for sins of commission, the trespass-offerings spoken of in this chapter were for sins of omission: some again hold that the sin-offerings were for greater transgressions, and others quite contrary, that the trespass-offerings were for greater transgressions, and the sin-offerings for smaller offenses. But the truth is that these opinions on both sides are no other then groundless conjectures: Evi • ent it is that these trespass-offerings are also called sin-offerings, as we may see in the 6. verse. of this chapter, He shall bring his trespass-offering unto the Lord for his sin which he hath sinned, a female from the slock a lamb, or a kid of the goats, for a sin-offering. All trespass-offerings were therefore sin-offerings though all sin-offerings were not called trespass-offerings. Herein only I conceive the difference lay, that for some particular sins a sin-offering was appointed, different from the ordinary sin-offerings enjoined particular persons in the former chapter, which because it was for such sins wherein some trespass was committed upon the goods of their neighbor, or upon the holy things of the Lord, which belonged unto the priests, therefore they were more particularly called trespass-offerings. The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge, when he might have witnessed the truth, If a soul sin (saith the text) and hear the voice of swearing, and is a witness, &c. for the meaning of this place, so diversely expounded, I con •• ive to be this, that when an oath is given for the clearing of any controversy, for any wrong done by one man to another, and those to whom the oath is given do either forswear themselves, or cannot discover the truth, if one that knows the truth, and might be or is called to be a witness, stands by, conceals his knowledge, and doth not reveal the truth, he is guilty and must offer a trespass-offering, because his neighbor suffers damage in his estate through his silence; whether he hath see • or known of it, that is, whether he was an eye-witness of that which is in question, or came any other way to the knowledge of it, he must reveal all he knows, or be guilty, and so o • fer a trespass-offering.

The second instance of sins for which they were to bring a trespass-offering is concerning those legal pollutions which are afterward • fully expressed, chap. 11. & 12. &c. The law is this; The man or woman that had touched any such unclean thing, he was unclean and guilt • e of a sin, verse 2. so soon as he had touched it, though for the time it was • id from him, his doing it unwittingly should not quit him of the guilt of it; but yet when he should come to the knowledge of it, verse. 3. then he should • e guilty in his own apprehension, and so must offer a trespass-offering, not so much to cleanse him from this legal uncleanness (for in this case there was another way of legal purifying appointed, Numb. 19. 11. &c.) as to expiate his sin, because for want of due consideration he had so defiled himself; and through ignorance or unadvisedness had neglected those legal purifyings, or had come into the sanctuary and intermeddled with God's holy things whilst his uncleanness was upon him. And indeed this was as I conceive the reason why a trespass-offering was in this case imposed, because the unclean person did by this sin trespass upon God's holy things, and as it were impair the worth of them. Now these things also figured that we are to be cleansed by the sacrifice and death of Christ, even from that pollution which is contracted by partaking with other men's sins, of which the Apostle speaks, 1. Tim. 5. 22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure; and again, 2. Cor. 6. 17. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.

In this third instance of sins for which they were to bring a trespass-offering, it is not easily discerned what the sin here intended is: some conceive it to be the careless neglect of doing that which a man had sworn to do, to clear himself of the guilt whereof he was to bring a trespass-offering to the Lord; and because there is express mention of swearing to do evil, and it cannot be a sin to omit the doing of that which he had sworn he would do, if he had sworn to do any evil to his neighbor, or generally anything evil, that is, sinful and against God's law, but rather it would be commendable to break such an oath, therefore by doing • vil they understand the doing of something which is hurtf • ll or irksome to himself, as if a man hath sworn to do what may bring some damage to his estate, or deprive him of something that is pleasing and delightful to him: Again others conceive that the sin here intended is rash and unadvised swearing to do either good or evil to others, to wit, when it is sinful so confidently to undertake it, as when he undertakes to do that which is not in his power to do, or which he knows not whether he shall be able to do or no; or to do some evil to his neighbor, which is against the rule of charity, and cannot be done without sinning against God, as when David sware tha • he would utterly destroy Nabal and all his family, 1. Sam. 5. 22. And this Exposition I conceive is the more probable, first, because the sin of not doing what a man hath sworn he would do is not so clearly intimated in thes • words, as is the sin of rash and unadvised swearing: for these words, pronouncing with his lips to do evil or to do good, do indeed manifestly imply an ove • bold undertaking to do that which happily he may not or cannot do: and secondly, because they that expound this place of the sin of not doing what a man hath sworn to do, are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtful to himself, whereas I conceive it must necessarily be understood of doing evil to his neighbor, because for it he was to bring a trespass-offering,▪ which implies at least an intention of trespassing upon his neighbor: so that I say the sin here intended is, I conceive, rash and unadvised swearing; and because if a man swore to do good to his neighbor when it was not in his power, he did thereby engage himself for some good to his neighbor which afterwards his neighbor could not enjoy; and if he swore to do evil to his neighbor, there was at least a purpose of trespassing upon him, which was in God's eye as if he had done it, therefore he is enjoined for this sin to bring a trespass-offering: though at first it be hid from him, that is, when at first he bound himself by this oath through passion or unadvisedness • he did not know or consider that he sinned in so swearing, yet when he knows of it, saith the • ext, that is, when he i • once convinced that he hath sinned herein, then he shall be guilty in one of these, then the guilt shall lie upon his conscience, whether he hath sworn to do good or evil, and for his atonement he must bring a trespass-offering unto the Lord, as is added in the following verses.

That is, when he shall be guilty in one of these three cases before named, he shall confess his sin, laying his hand upon the sacrifices head, & so shall make an atonement for himself.

This also no less then the sin-offering was a type of Christ, whose soul was made an offering for sin, Isa. 53. 10. The word in the original is the same that is here translated a trespass-offering. Now how the trespass-offering differed from the sin-offering, is noted befo • e upon the first verse of this chapter.

This exception was not only for these particular offenses before named, but for all where a sin-offering was to be brought by the common people, that in no case poverty should disable a man to make his peace with God. Now concerning these turtle doves and young pigeons, see the note upon Levite. 1. 14.

Which wer • also or atonement, Levite. 1. 4.

This direction concerning the turtle dove▪ or young pigeon, that was to be offered for a sin-offering, may be understood two several ways: either that the priest was to wring off the head but not to divide the body of it asunder; or else, which is the commonest exposition, that he was to break the neck of it asunder, but yet not to p • ll the head quite off from the body, of which see the note upon Levite. 1. 15.

That is, the tenth part of a bushel, the tenth part whereof was called an O • er, Exod. 16. 36. near about our pottle.

To distinguish this sin-offering from those other meat-offerings, whereof see Lev. 2. 1. Besides this happily might signify that neither by any grace in us (whereof the oil was a sign) nor by any prayersof ours (whereof the frankincense might be a sign) but only by Christ we are reconciled unto God, whereof this meat-offering was a type; or else because the oil & frankin •• nse might signify the joy & gladness of him that brought the offering, the Lord might appoint these to be left out in the sin-offering because of the sorrow & humiliation of spirit required in him that brought this offering, as we may see in a like case, Num. 5. 15.

The Hebrew word translated here, comm • t a trespass, though it be generally used for all transgression and disloyalty that the inferior committeth against the superior, yet for the most part it is applied to evils committed against the Lord in his holy things, and so •• gnifieth sacrilegiously to trespass upon the Lord and his pry • ts by • ny wrong done to God in his holy things, when by any man's ignorance, unadvisedness, or error (for it must not be understood of th • presumptuous defrauding God of those things which belonged to him) God was damaged in his offerings, as when any man paid not the full tithe due, or did work with his first-born bullock, or shear his first-born sheep, or keep back ought of the price of things dedicated to holy use, or take any of the priests portion in the sacrifices, &c.

A greater sacrifice then was brought for other trespass-offerings, to show the greatness of the sin of sacrilege.

That is, with as much money as thou the priest shalt value the damage at, according to the shekels of the Sanctuary: for so it is explained ver. 16, 18.

For so much was also added to holy things redeemed, Levite. 27. 13, 15, 19. But if he will at all re • eem it, then he shall add a fifth part thereof unto thy estimation. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, &c.

The ram enjoined for a sin-offering makes it clear that Moses here speaks concerning the same sin of sacrilege, whereof before, only this particular is again more clearly urged, that though he wist it not, though he was utterly ignorant, yet he must as guilty bring this sacrifice for his atonement.

CHAP. VI.

This Law is concerning sins done wittingly, where an injury is done to a neighbor, and God also is particularly offended by a li • and false oath.

That is, the very thing itself, or the full worth of it.

If he were judicially convicted of it, he was to be proceeded against according to those judicial Laws, Exod. 22. which enjoin double payment: but this Law is for those, who touched in conscience confess that whereof they could not be convinced by the Law; in which case they were only to add a fifth part, and to give it unto him to whom it appertaineth, whether the first owner, or the heir, &c.

Hitherto the substance of the sacrifices have been prescribed, now the several rites of each are described more particularly. And first for burnt-offerings, though the daily burnt-offering which was offered every morning, and the last every evening is here chiefly intended.

Not only all day, but all night also; for as the morning burnt-offering burnt till the evening, so the evening burnt-offering burnt all night until the morning.

That is, shall be nourished continually.

That is, not only the linen breeches, but also the linen coat.

Ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes: as meal is said to be ground, when the corn by grinding is turned to meal, Isaiah. 47. 2. Take the milst • ne, and grind meal.

See the Notes upon Levite. 1. 16.

The contrary is said to • ching the stones and dust of a leprous house, Levite. 14. 40, 41. Then the priest shall command that they • ache the stones in which the plague is, and they shall cast them into an unclean place without the city, &c. Becau • e these came from the Lord's holy house, therefore they were to be laid in a clean place, where no dead carcases, dung, or other filth was laid.

That so the • ire which first came from heaven, might in a m • nner by the continual supply of wood be still preserved upon the altar: which might signify, 1. the excluding of all human devices in God's worship, wherein nothing is allowed but is given by direction from heaven: And secondly, that no sacrifice is accepted with God, but what is offered by the spirit, that fire from heaven, Matth. 3. 11. He shall baptize you with the holy Ghost and with fire: And withal the continuing of this fire, which at first came from heaven to testify God's favorable acceptance of that sacrifice, was to teach them that as at first so still he did continually accept of their sacrifices and service, as long as they did it according to the direction of his law.

Questionlesse they laid on wood upon the altar to maintain the fire thereon, not only in the morning, but all the day long, especially at even, when the evening burnt-offering was to be burnt upon the altar; only there is a particular direction here for laying on wood in the morning, because then having cleansed the altar, and taken away the ashes, they made the fire anew.

The males only, because these things being most holy might not be touched but by consecrated persons.

That is, in the co • rt of the Sanctuary: for so it is explained concerning the sin-offering, verse 26. In the holy place shall it be eaten, in the court of the tabernacle of the congregation. Other holy things, as the tithes and first-fr • its, and the shoulder and breast of the people's peace-offerings, &c. might be eaten elsewhere, and the priests daughters were to have a share therein, Numb. 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel, I have given them unto thee, and to thy sons, and to thy daughters with thee by a statute forever: everyone that is clean in thy house shall eat of it. But those things that were most holy, to wit, the priests portion of all sacrifices, whereof part was burnt upon the altar, were only to be eaten by Aaron and his sons, and that in the holy place, 1. That by their eating in God's presence they might be put in mind to use these holy things with all sobriety; 2. To put them in mind of that singular purity and holiness which God required in them that were honored above the people; and 3. To signify perhaps that none but those within God's holy Church shall have any benefit by Christ. As for this charge not to eat it with leavened bread, see the note upon chap. 2. 11.

That is, this is the offering that Aaron shall offer unto God in the d • y 〈◊〉 he is an • inted, and which his sons successively that shall come to be high pry •• s shall offer unto the Lord in the day that they are anointed: for it is evident that this meat-offering i • appointed for the high priest only (for he only was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7.) to wit, Aaron for the present, and that son of his successively that should be anointed high priest in his stead, as it is expressed ve • se 22.

That is, ever to be offered when any of them came to be high priests.

The priests eating of the sin-offering sigured the bearing of the sinners iniquity▪ Levite. 10. 17. but because no priest being a sinner could make atonement for himself; therefore his meat-offering might not be eaten, but is all burnt on the altar, to teach him to expect salvation not by himself but only by Christ.

Except in the case mentioned verse 30. when the blood thereof was carried into the tabernacle.

viz. casually. Now these ordinances peculiar only to the sin-offering (because that in special sort figured Christ who was made sin for us) shadowed the contagion of sin, and our care to cleanse ourselves by repentance and faith.

Because the liquor wherein the sin-offering was sodden might soak into an earthen pot, therefore that must be broken, the rather, because the loss of breaking it was not great; but if it were sod in an iron or brass pot, that was only to be scoured and rinsed; all which was still to shadow forth the contagion of sin.

Namely the sin-offering for the priest and the congregation. See Levite. 4. & 16. which were burnt without the camp: and this might signify that men cleaving to the legal priesthood, and not seeking for the better priesthood of Christ, could not be saved.

CHAP. VII.

For what transgressions the sin-offering was appointed, and for what the trespass-offering, it is hard to determine. Some think the trespass-offering was for smaller sins; but I rather conceive, that where either God in the external duties of his worship, or their brethren in civil affairs, was any way damaged by the offender, there a trespass-offering was due; for other transgressions the sin-offering. See the notes upon chap. 5. 10.

See the note upon chap. 1. 11.

Namely, as in most other things, so in this that follows, that the priest was to have the remainer of this as he had of the other.

All the remainder of the sin and trespass-offering the priest had, skin and all; but even of the burnt-offering also he must have the skin.

That is, these meat-offerings that were baken or fried, &c. and so were to be eaten hot, were therefore the priests portion that offered them, who might eat them presently; but if the meat-offerings were mingled with oil, or dry, that is, flower dry, not mingled with oil or any other liquor, such as was the meat-offering for sin, chap. 5. 11. Because these might be reserved to be dressed afterwards at their leisure, therefore these were equally to be divided amongst all the priests, as is expressed verse. 10.

How this may be reconciled with that, Levite. 2. 11. see the notes there: Because this meat-offering was only for food to be eaten, no part of it to be burnt upon the altar, leaven is here allowed. And besides it was a sign that this oblation was before thought upon and prepared, not suddenly offered.

The rest were for the owner and his family, &c. as was the remainder of the flesh. See Deut. 27. 7. Thou shalt offer peace-offerings, and eat there, and rejoice there before the Lord thy God. See also Deut. 12. 6, 7.

How the fat of the peace-offerings was to be burnt upon the altar, was shown before, chap. 3. 3, 4, 5. Here now is prescribed how the remainder of the sacrifice was to be eaten. And for the understanding hereof, we must note that there are here three several sorts of peace-offerings mentioned, or three several occasions of offering peace-offerings: the first were these that were offered for thanksgiving, verse. 15. that is, by way of testifying their thankfulness for some mercies received: the second were those that were offered in lieu of a vow, and this the most Expositors conceive to be meant of such peace-offerings which men vowed they would give unto God if such or such a mercy God should grant them, and which accordingly when God had satisfied their desires they did then pay unto God; which though paid by way of thanksgiving they make to be different from the former, because those were brought only upon the general bond of thankfulness, and that for general mercies, these were brought upon a special bond of a vow made upon their obtaining some special blessing, which they had desired of God. But others again understand it of peace-offerings vowed and paid accordingly, the vow not being conditional in case any such blessing were obtained but absolute; and so they make this to differ from the first which was for thanksgiving: yea and some understand it of such peace-offerings as were offered not in performance of a vow formerly made, but at the time when a vow was made by way of seeking God's favor for the obtaining of some blessing which they sought of God. The third were those that were brought as a voluntary offering, which were such as were not brought upon any particular obligation either of mercies received, or of the want of any blessing, but of devotion in general, by way of acknowledging God's goodness to them in general, and testifying their desire of the continuance of his love and favor. Ag • in, 2. we must note, that for the first of these one law is given, and for the other two, another: for those peace-offerings that were for thanksgiving, they were commanded to eat the same day they were offered, both the priest and the people; but those that were for a vow or voluntary offering, they had two days allowed them for the eating of them, and then what was left on the third day was to be burnt with fire. And why was this difference? Surely because God would hereby teach them that he must be worshipped as himself appointeth, and not as they in their reason should think • it; and withal the appointing of that to be presently eaten which was for thanksgiving might teach them not to be remiss in returning thanks for the blessings they enjoyed.

The Hebrew word signifieth a thing which by being kept too long beginneth to be corrupt and stink, to show how God would abhor them.

The flesh of the peace-offerings was not to be eaten doubtless in the holy place, but was carried thence (after it was killed at the tabernacle and the fat burnt upon the altar) and eaten else-where: for so it is said of the right shoulder and breast which were the priests portion, Levite. 10. 14. The wave-breast and the heave-shoulder shall ye eat in a clean place, thou and thy sons and thy daughters with thee. And well we may conclude that if the priests did not eat their portion in the holy place, much less did the people eat their portion there. Now because being carried out of the holy place it might casually • e touched by some unclean person, or some unclean thing, order is here given that it should not then be eaten as a holy sacrifice, but burnt with fire, because being so defiled it was not fit to represent Christ, who was perfectly holy, and pure from the least pollution of sin.

That is, that which abideth clean and fit to be eaten, all that be clean, both priests and owners, shall eat thereof.

Here order is given for the punishment of those that should wittingly eat of the peace-offerings when they were unclean, whether it were by reason of any natural personal uncleanness that was then upon them, which is that uncleanness spoken of in this twentieth verse; or by touch of any unclean thing, which is afterwards added in the following verse, to wit, that they should be cut off from their people, that is, put to death: if they did it unwittingly, a sacrifice of atonement was appointed for them, chap. 5. 2. but if they did willfully and presumptuously thus profane God's holy things, they were to be cut off by the civil Magistrate. And hereby also was shadowed forth that those that bear the name of Christ, and profess themselves Christians, and yet continue in their sins, and hate to be reformed, destruction shall be their end, neither will God reckon them amongst his people; and more particularly whoever partake of the signs and seals of grace unworthily do eat and drink judgment to themselves, 1. Cor. 11. 27, 28, 29.

See the note upon Levite. 3. 17.

Herein I conceive is implied that such fat of beasts fit for sacrifices (when killed at home for their private uses) might also be employed in other uses, though i • might not be eaten: for else what did they do with it? It were absurd to think it was cast away and lost: so that I understand these words as if it had been said, even the fat of such beasts when they die of themselves, &c. may be used in any other use; not only when they are killed for meat, but when they die of themselves. And hence some conclude that though the touch of such carcases did render a man unclean; yet the touch of the fat of those dead beasts that died of themselves did not defile them.

That is, he that shall offer a sacrifice of peace-offerings unto the Lord, he shall himself with his own hands present that part which is to be un oblation unto the Lord, to wit, the fat with the breast and the right shoulder, as is expressed in the following verse. Because their peace-offerings they might eat i • the camp, and afterwards in any part of Jerusalem, so the place were cl • an, there might be some danger lest the people should think that their peace-offerings might be killed in any place, and therefore for prevention hereof this law is here added, that they must bring their peace-offerings unto the Lord, and there the Lord's and the priests portion must be gi • en them before they themselves eat of them.

CHAP. VIII.

Namely at the brazen laver which was made for that purpose.

That is, the undermost garment, which was made of fine linen, and girded to him with a girdle of needle-work, concerning which and the rest of the holy garments of Aaron here mentioned, there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus. There was also linen breeches made for the priests, Exod. 28. 42. b • t those were not appointed to be put on at their consecration, Exod. 29. but the priest was to put them on himself when he was to execute his office, and therefore they are not • ere mentioned.

See the notes upon Exod. 30. 26.

He did not only anoint the altar as he did other things, but also sprinkle it seven times with the oil of consecration, because it was consecrated to more special use then other parts of the taberhacle, namely for the holy sacrifices.

Concerning those rites of consecrating the pry •• s, see the several notes upon the 29. chapter of Exodus.

See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it, Mat. 23. 19. Here is no • mention made of sprinkling blood seven times before the Lord, nor of the altar of incense, as in other sin-offerings for the priest, Levite. 4. 7. The reason is, because there the sacrifice was intended for some special sin of the priest being then consecrated, but here for sins in general of priests not yet consecrated, and indeed not so much for the expiation of their sins, as the consecration of their persons.

CHAP. IX.

That is, on the very next day after the seven days of the priests consecration were ended, whereof mention was made in the 33. verse of the foregoing chapter, as is evident also by that which the Prophet Ezeklel saith in his allusion to this, Ezek. 43. 26, 27. Seven days shall they purge the altar, and consecrate themselves, and when these days are expired, it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar, &c. What day of the month this was done, is not expressed. Evident it is that the tabernacle was erected on the first day of the first month in the second year after their coming out of Egypt, Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the several Laws concerning the sacrifices set down in the first chapter of this Book, as is noted, Lev. 1. 1. After this Moses performed all that was enjoined him for the consecrating of Aaron and his sons, and for the anointing and sanctifying of the tabernacle and all that was therein, wherein seven days were spent, and then the next day after Aaron and his sons entered upon the executing of the priests office, as is here related. Indeed some hold that the seven days of the consecration of Aaron and his sons were before the first day of the first month when the tabernacle was reared up by Moses, and that because the Princes offered on that very day when the altar was anointed by Moses, Numb. 7. 1, 10. (which they conceive was done at the same time when the tabernacle was erected) and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood. But this opinion is grounded upon a double mistake, to wit, that the altar was anointed by Moses the same day the tabernacle was erected, and that the Princes sacrifices were offered on the same day whereon the altar was anointed, which indeed cannot be truly inferred from that forecited place in the 7. of Numbers, as shall be shown in the notes there. All that can be said concerning the day when Aaron and his sons entered upon the execution of their priesthood is, that it was the very next day after the seven days of their consecration were ended.

Before Aaron might be suffered to offer up any sacrifice, he is commanded by Moses to offer up a young calf as a sin-offering for himself: And hence the Apostle proves the weakness and insufficiency of the Levitical priesthood, to wit, that those priests were not fit in themselves to stand as Mediators betwixt God and the people, being sinners themselves, but were types and shadows of another to come, to wit, Christ, who was holy, harmless, undefiled and separate from sinners, &c. Heb. 7. 26, 27. But since a young bullock is appointed for the high priests sin-offering. Levite. 4. 3. Why is Aaron here commanded to offer a young calf for a sin-offering? I answer, between a young calf and a young bullock there was no great difference (the one happily was, as the Hebrews say, of the first year, the other of the second) but yet of that difference the reason we may conceive to be this, because in the fourth chapter a sin-offering is appointed only by way of atonement for some particular sin of ignorance committed by the high priest; but this sin-offering here enjoined was for the sins of the priests in general, and that also in a particular case, for their first entrance upon the execution of their office, and therefore here not a young bullock, as there was enjoined▪ but a young calf was offered for their sin-offering, and that by the Lord's special direction.

Here also (as in a special particular case) the very same sacrifices are not enjoined either for the sin-offerings, burnt-offerings, or peace-offerings of the people, that are enjoined by the general Laws in the former chapters; only respect is had that some of every kind should be now offered by the priests at their first entrance upon their office.

See ver. 24.

That is, the brazen altar; herein also this sin-offering for the high priest seemeth to differ from others that followed after, whose blood was to be carried into the Sanctuary, Levite. 4. 5, 6, 7. and it was because Aaron as yet had not access into the holy place, till he had prepared away by this first sacrifice into the court; the like is to be observed in the people's sin-offering, ver. 15. compared with Levite. 4. 13, 17, 18.

That is, he offered them upon the altar, and so they were afterward burnt by that fire which came down from heaven, ver. 24.

That is, in the same manner as that for the priest, ver. 8. and so he burnt it also without the camp as the other was, ver. 11. for which he is reproved by Moses, Lev. 10. 17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you, &c.

That is, this was not the burnt-offering and meat-offering which was every morning to be offered, as God appointed Exod. 24. 38, 39, 40. but an extraordinary offering besides, which by special direction was offered at this time.

This was a kind of applying the sacrifice to them, and to make known that God did graciously accept of those sacrifices from them; and it was done according to the manner set down, Numb. 6. 23, &c. Speak unto Aaron and his sons, saying, On this wise shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace. So also it is said of our Savior that a little before his Ascension he lift up his head and blessed his disciples; and indeed Aaron was in this a type of Christ, in whom all the Nations of the world are blessed, Gen. 18. 18.

That is, from the bank or hilly-place of the altar which was higher then the other ground.

Hitherto the priests had only made entrance upon their office in the court of the priests. Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform, both about the lights, the table of shewbread, and the altar of incense.

That is some visible sign of God's glory and favor, as by the cloud, Exod. 16. 10.

That is, either from heaven, as 2. Chron. 7. 1. or else out of the tabernacle.

With astonishment and joy, giving thanks for this sign of God's favor, and of his accepting their sacrifices.

CHAP. X.

No doubt Moses had taught them and enjoined them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabern • cle, and there should light the lamps, and burn incense on the altar of incense, as God had commanded, Exod. 30. 7. Aaron shall burn thereon sweet incense every morning; when he dresseth the lamps he shall burn incense on it, that is, on the altar of incense: but withal doubtless he had given them direction to use in this service only the fire of the altar of burnt-offerings, which was kindled by fire from heaven: for though this be only implied covertly, Levite. 6. 13. The fire shall ever be burning upon the altar, it shall never go out, yet I make no question but that it was more fully given them in charge, as afterward again, Levite. 16. 10. where direction is given for Aaron's going into the most holy place, He shall take a censer of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil. But now Nadab and Abihu, rashly and inconsiderately forgetting or neglecting their duty in this particular, took some other • ire in their censers, that perhaps wherewith they had sod and dressed the • lesh of their sacrifices, and putting incense thereon to carry it and lay it upon the altar of incense, and so offered strange fire before the Lord, that is, the fire which he commanded them not, and so were severely punished for it, as is afterwards expressed. Now that this happened that very eighth day whereof mention is made, Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord, may be gathered by that which follows from verse. 12. to the end of the chapter, which plainly concerneth those sacrifices whereof we read in the former chapter. And thus God taught them betimes the weakness of the Levitical priesthood, and withal with what fear and exact care it was fit they should carry themselves in the service of God.

That is, killed them, as the sword is said to devour, 2. Sam. 2. 26. Then Abner called to Joab and said, Shall the sword devour forever? For that neither their bodies nor clothes were burnt to ashes, appears verse 5. So they went near and carried them in their coats out of the camp.

The substance of these following words is in many places to be found, as Exod. 19. 22. And let the priests also that come near to the Lord sanctify themselves lest the Lord break forth upon them: again, Levite. 8. 35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not; and this is sufficient. Yet happily these very words also at some other time were spoken by God, though not written. As for the words themselves, I will be sanctified by them that come nigh me, and before all the people I will be glorified, the meaning of them is, that God will have those that come nigh him carry themselves as become those that serve so holy a God, with all possible care and reverence and fear, and that God will else manifest his holiness in punishing them, Ezek. 28. 22. Behold, I am against • he O Zidon, and I will be glorified in the midst of thee: Two arguments are therefore herein couched to keep Aaron from murmuring: 1. because the punishment was just: 2. because God should be glorified hereby, and both the people and his posterity receive good by it.

That is, though happily at first he began to take on pitifully, and to give too much liberty to his passions, yet hearing those words of Moses, he presently checked himself, laid his hand upon hi • mouth, and not a word more would he speak. And doubtless this is noted as a notable instance of his piety and quiet submission to God's good will and pleasure: and that his carriage was herein most singalarly remarkable we shall see, if we note these particulars: First, that he had now lost two of his sons, yea his two eldest sons together at a clap. We know what Rebekah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him, Gen. 27. 45. Go, • lie to Paran; why should I be deprived of you bo • h in one day? Secondly, that they were cut off suddenly, by an untinely death, as we use to say, when neither themselves not their poor father did ever dream of any such danger: Thirdly, that they were cut off by a way which might seem to testify God's hot displeasure against them; for they were devoured by fire from God, the Lord by the manner of their death pointing out the sin for which they were stricken: and what father had not rather lose all his stock of children in an ordinary way, then have execution done upon any one of them by God's immediate hand in such a terrible manner? Fourthly, that it was at a time when • heir hearts no doubt were as full of joy as ever they could hold, it being the first day of their entering upon that high honor of their priestly function; and in such a sunshine of God's favor to be so suddenly thunderstruck must needs add to their calamity: And last of all, that they were cut off with such severity for so small an offense as reason might judge of it, only for taking fire to burn the incense from one place when they should have taken it from another, and that not purposely done, but only through mistake, an error into which, when they had so much to do, and were yet unacquainted with the service, they might easily fall.

The nearest kindred it seems used to perform this office of carrying the dead to be buried, and their brethren the priests might not leave their ministry, therefore Aaron's cosin germans are appointed to do it.

The several laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book, where the inferior priefts are allowed to be mourners at the burial of a brother, though the high priest is forbidden it. But this is a special charge for this present occasion only and so here not only Aaron but also his sons that remained still alive are forbidden all the usual solemnities of mourning for Nadab and Abihu, not to uncover t • eir heads, nor to rend their clothes, nor to go out from the door of the tabernacl • 〈◊〉 the congr • gation: and that first, bec • use it was an extraordinary judgemen • of God that was fallen upon their brethren, and they were to testify their •• bmissi •• thereu ••• by not lamenting their death; Secondly, because the solemnity and service of the d • y might not be interrupted; being newly anointed, and now at this time prepared for their first entering upon the execution of their priestly office, they might not break off this service to attend the burial of their brethren. But why are they enjoined not to uncover their heads? since it may seem by other places that it was not the custom of mourners amongst the Jews to uncover their heads, but rather to cover them? as we may see, 2. Sam. 15. 30. David went up the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot, and all the people that was with him covered every man his head, and they went up weeping as they went up: and so again, chap. 19. 4. But the king covered his face, and the king cried with a loud voice, Oh my son Absalom, O Absalom my son, my son: See also Jer. 14. 3, 4. The answer is, that the priests are here enjoined not to uncover their heads, that is, not to take off their miters and bonnets which they wore on their heads, to the end they might not address themselves in the way of mourners to attend the burial of Nadab and Abihu, to wit, by covering their heads with the usual veil or covering of mourners. The chief aim of this command was to intimate why they might not go out as mourners to the burial of their brethren, to wit, because they might not put off their priestly attire, and so give over the service they had in hand, the rather because they were newly consecrated, and there were so few of them to attend the service.

Nadab and Abihu, though not through wine, had erred not in putting a difference betwixt holy and profane: upon this occasion God gives charge that other things which might occasion the like error may be avoided.

Namely the remainder of the meat-offering that is mentioned chap. 9. ver. 17. Which Moses calls upon them to eat according to the directions formerly given them; 1. Thereby to encourage Aaron and his sons to go on in their service, lest they should have doubted because of the late judgment upon Nadab and Abihu whether God would ever be pleased that they should anymore meddle with his sacrifices: 2. Because this sudden destruction of their brethren had let them see how exactly careful they had need to be that all things were done according to God's appointment; and thirdly, Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein, especially in this particular of eating the meat-offering, it being usual with men in sorrow to refuse their meat.

That is, the court of the Sanctuary, as Levite. 6. 16. And the remainder thereof shall Aaron and his sons eat with unleavened bread; it shall be eaten in the holy place, in the court of the tabernacle of the congregation they shall eat it.

Moses here also puts them in mind to eat the shoulder and breast, to wit, of the people's peace-offerings, Levite. 9▪ 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord; and that in a clean place, meaning the camp of Israel, and in ages following the city of Jerusalem, where the like holy things were eaten.

Namely such as were only maids, widows, and divorced returned to their fathers house, see Levite. 22. 11, 12. where others are also mentioned that might eat of them.

Amongst other things wherein Moses feared lest Aaron and his sons should offend by reason of the sorrow which God had brought upon them, this was one thing, he doubted lest they should omit the eating of the sin-offering, and therefore he sought diligently to see what was done with it, to wit, that goat of the sin-offering spoken of Levite. 9. 15. And he took the goat which was the sin-offering, &c. as appeareth verse. 10. of this chapter, where Moses saith it was given them to bear the iniquity of the congregation. Indeed it is clear that the sin-offering for the congregation was to be carried without the camp, and burnt by that law, Levite. 4. 21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock. But then the blood of that sin-offering was carried within the tabernacle, Levite 4. 16, 17. Now because Aaron had not yet access into the holy place, till he had prepared a way by these first sacrifices in the court, therefore the blood of this sin-offering was not brought into the tabernacle as in an extraordinary case, and consequently it was not to be burnt without the camp, but to be eaten by the priests, by that other law, Levite. 6. 26, 30. The priest that offereth it for sin shall eat it, in the holy place shall it be eaten, in the court of the tabernacle of the congregation, &c. This Aaron and his sons in their grief either forgetting or not duly considering did burn it without the camp, which was not according to the law. See the note upon Levite. 9. 15.

Though Aaron was also in fault, and Moses in reproving Eleazar and Ithamar his sons in his presence did also reprove him; yet he bends his anger chiefly against his sons (as sparing what he could the father in reg • rd of his late heavy loss of his two other sons) his sons, faith the text, that were left alive, which is added to intimate one chief cause of his anger, namely, that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them.

Therefore it should have been eaten and not burnt. See the former note upon verse. 16.

This apology of Aaron's consists of three parts: 1. That though they had failed in this particular, yet the main had not been neglected, the sacrifices had been duly offered: 2. That their failing in the rites and ceremonies requisite was by reason of grief, occasioned by those doleful accidents which had so lately befallen them: 3. That this might now extenuate his fault (though happily he did not omit it upon that reason) that if they had eaten the sin-offering it would not have been acceptable to the Lord; because of that heaviness and sorrow that was upon them, which made them unfit and unworthy to eat those holy things, for the law requires them that eat before the Lord to rejoice. See Deut. 12. 7. & 26. 14. Hose. 9. 4.

Either as approving his fact, and allowing his excuse to be sufficient; or else rather as finding it a less fault then he supposed it had been, to wit, that he did it not willingly but of human frailty and perplexed with grief: whereupon he passeth it by with pity, as loath to add affliction to affliction, and perhaps deferred his further admonition till another time.

CHAP. XI.

The former laws concerned the sanctification of the priests, and the rites and ceremonies of the sacrifices, now general laws are given concerning the sanctification of the people, and first for avoiding that uncleanness which cometh from things without the man: and in giving these laws the Lord spake both to Moses and to Aaron, because it belonged both to the magistrate and priest to see these laws executed, the priest being to teach the difference between clean and unclean, Ezek. 44. 23. And they shall teach my people the difference between the holy and profane, and cause men to discern between the unclean and clean, and the Magistrate to take care that this difference was observed: and hence is that, Numb. 9. 6. And there were certain men who were defiled by the dead body of a man, that they could not keep the passover on that day, and they came before Moses, &c.

No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first, whence is that direction given to Noah immediately before the flood, Gen. 7. 2. Of every clean beast thou shalt take to thee by sevens, the male and his female▪ and of the beasts that are not clean by two, the male and his female. But this was then only in respect of sacrifices; for eating or not eating it seems they had then no distinction of clean or unclean beasts, Gen. 9. 3. Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things. But now by this law the Israelites are forbidden the eating of divers meats, both flesh and fowl and fish as unclean: And that, first, to move this stubborn people to absolute obedience, and to depend upon God's word and will in all things whatsoever, yea even in their ve • y meat; and secondly by restraining them from that which was usually eaten amongst the Gentiles, to put them in mind of the difference which God had put betwixt them and all other nations, reputing them of his mercy as clean, and all other nations to be unclean, and to teach them what special purity God required in them above other nations as his own peculiar people. And therefore we see that the Apostle reckons this amongst the legal shadows, Col. 2. 16, 17. Let no man judge you in meat or in drink, &c. which are a shadow of things to come, but the body is of Christ. And after the death of Christ, when the partition-wall was broken down, and believers of all nations were taken in to be God's people no less then the Jews, the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats, Act. 10. 15. did also as in a figure cov • rtly signify unto him not to count the Gentiles unclean, but to go unto them, and to preach the Gospel to them as well as to the Jews.

Why these are allowed as clean, others forbidden as unclean, I think no sound reason can be given, but God's good will and pleasure, and his power to give what laws he pleaseth unto his people. The most probable mystical reasons given are these: First, that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it, not carually but spiritually, 1. Cor. 2. 14, 15. But the carnal man receiveth not the things of the spirit, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: But he that is spiritual indgeth all things, &c. Secondly, that the chewing of the cud signified the serious meditation of the law of God day and night, Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. For that is the food of our souls, Amos 8. 11. Behold the day is come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst of water, but of hearing the words of the Lord. And therefore having received this our food, we should repeat and recall it to mind, Mal. 4. 3. Remember ye the law, of Moses my servant, which I commanded unto him in Horeb for all Isra • l with the statutes and judgments. 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things, and keep the ordinances as I delivered them to you. For which the men of Berea are commanded, Acts 17. 11. These were more noble then those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so. Yea as much as in us lies we should have the word of God • ver in our mouths, Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up: And thirdly, that the requiring of both these jointly did signify that God is not content with them that cleanse themselves by halves, but will have us clean throughout both within and without. See 2. Cor. 7. 1. Having therefore these promises, dearly beloved, let us cleanse our selve's from all filthiness of the fles • and spirit, &c.

Not only eating▪ but touching also is forbidden, to teach us to refrain from all fellowship in evil, Esa. 52. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean, &c.

See the note above upon verse. 3. Those fish that have • inns and scales being a brighter and more cleanly sort of fish, not so much delighting in the mud as others, were the fitter to signify the purity that God required in his people.

This is added to exclude shelfish and sea-monsters, that do not swim like fish, &c.

These and the most of the fouls here reputed unclean are ravenous, such as live by rapine, and unclean food, and were the fitter to signify how far God's people should be from oppression, rapine, and all uncleanness of sin whatsoever. Both the Ossifrage and the Ospray here mentioned are several sorts of Eagles: the Ossifrage by interpretation is bone-breaker, somewhat bigger then the ordinary Eagle, and much of the same kind; the Ospray hath her name in the Original from her strong eyes and limbs, for she is able to look upon the sun, and by that trieth her young, as Writers report: it seems to be the Sea-eagle, that from on high espieth fishes in the sea and lakes, and falling violently upon the water takes them.

As the Crows, Choughes, Rooks, Caddaws, Pyes, &c,

Amongst other birds forbidden them as unclean all the several sorts of Owls are here mentioned, as the Howlet mentioned in the first place under that common name, the Owl; and the night-Hawk, or night-Raven, and the little Owl verse. 17. that is, the Scrichowl; and the great Owl, which is a kind of Owl that dwelleth in deserts and solitary places: whence is that of the Prophet, Psal. 102. 6. I am like an Owl (or the great Owl) in the desert. Now these being all night-birds, that cannot endure the light of the day, might signify to them that God abhors those that hate the light of the word, and requires that his people should be children of the light and of the day, and should abhor the works of darkness, and the workers of them, according to that of the Apostle, Ephes. 5. 11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. The first word here translated the Owl, is in the Hebrew the daughter of the Owl, concerning which some Interpreters have noted, that because many fowls are desired for meat while •• young, which are refused being old, as y • ung Daws and Rooks, therefore the young ones of this kind are forbidden, and much more then the old ones also.

These two fowls are little known in our parts: the Geir-eagle in the Hebrew hath its name from dear love, which these kind of birds bear to their young ones; and the Hebrew word translated here the Stork signif • eth kindness, such as young Storks (whereto also agreeth the Greek word 〈 in non-Latin alphabet 〉 ) are said to show to their dams, whom they nourish in their age. It is a bird much like a Crane, cometh in Summer, and goeth away in Winter, and in cities buildeth her nest on tops of houses and chimneys, as the Swallow also doth, though elsewhere upon the tops of fir trees. Psal. 104. 17. Where the birds make their nests; as for the Stork the fir trees are her house. It feedeth much on fishes, snakes, frogs, &c. and so it is forbidden as unclean.

That is, not only the Bat, last mentioned in the foregoing verse, but all of that sort are unclean; both because being of a mongrel kind they do well resemble men of a mongrel religion, as also because in their crawling with all four they set forth men given wholly to cares and delights of the world.

These are undoubtedly flying creeping things though with us unknown.

That is, till the end of that day and beginning of a new. And this might signifi • man's pollution by sin, till he come to the new day of salvation by Christ; or that those legal pollutions were to continue only till the new day of the Gospel, Col. 2. 16, 17. Let no man therefore judge you in meat or drink or in respect of an holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ.

That is, though he do not touch them with his flesh: here the clothes must be washed, because by carrying it both the man and his clothes also are defiled; and this legal washing was a type of our cleansing by repentance and faith in the blood of Christ.

And so by the rule of proportion grounded upon verse. 25. if he did bear them he was to wash his clothes, and be unclean until the even.

That is, water out of any such defiled vessel.

This is added to show the full extent of this law; and by this strictness of the law were they taught how strict they were to be in avoiding the least pollution of sin.

To wit, because of necessity; since there might be too great inconvenience in being deprived by such accidents of seed to be immediately sown, as for the like reason fountains and wells of water, were to be excepted, verse. 36.

Not because then being wet with water it was more apt to take poll • tion, as most Expositors; but because being wet with water it was not in case to be presently sown and scattered abroad, and therefore was not by the foregoing rule grounded upon necessity excepted from being polluted.

That is, as he that toucheth the carcase of an unclean beast whereof ye may not eat shall be polluted thereby, so also he that toucheth the dead body of any clean beast of which you may eat, to wit, if it dieth of itself, or be strangled, or torn by a wild beast; for in those cases indeed they might not eat of the dead bodies of clean beasts, and so consequently not touch them neither without pollution. Yet by the law, Levite. 7. 24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts▪ may be used in any other use; but ye shall in no wise eat of it, it is evident that they were allowed to make use of the fat of such beasts, and therefore by the touch of the fat perhaps they were not defiled.

To wit, unwittingly or of urgent necessity; for if he did it presumptuously and in contempt of God's law he was to die for it, Num. 15. 30. But the soul that doth ought presumptuously, whether he be born in the land or a stranger, the same reproacheth the Lord, and that soul shall be cut off from among his people.

That is, no manner of creeping thing may ye eat, whether it goeth upon the belly, as snakes or worms, &c. or crawls upon all four, as toads and scorpions, &c. or • ath any feet to creep withal, as caterpillars, &c.

CHAP. XII.

As former laws concerned uncleanness which came from without, so those which next follow in this and the following chapters concern uncleanness which came from within: and the first which we have in this chapter is concerning the uncleanness of women in childbirth, to wit, that if a woman had conce • ved seed, and born a man-child, then she should be unclean seven days, according to the days of her separation for her infirmity, that is, for those first seven days she should be unclean with as contagious a pollution as in the seven days of her separation for the infirmity of her monthly fluors, wherein as we may read in the law, Levite. 15. 19. 24. she was not only debarred from going to the Sanctuary, but was also separated from all communion with others, and defiled whatsoever she did sit or lie upon or touch, &c. and was therefore restrained to her chamber though not shut out of the camp, as lepers and others were. Now this law was delivered as others were to the children of Israel in general, though it principally concerned women, even because the men were to take care that their wives did duly observe this course according to the commandment: And the end and drift of it doubtless was to show how exceedingly corrupt man is from the very conception, who rendereth his mother unclean that conceives and bears him. But why then did the Virgin Mary accomplish the days of her purifi • ation according to this law of Moses, Luke 2. 22. seeing the child she bare had no unclean •• sse nor corruption in him, being neither conceived nor born in sin, no nor▪conceived of the seed of man as other children are? I answer, first, Because Christ was made after the similitude of sinful flesh, and taking upon him the person of all ma • kind he so became sin for us; and secondly, Because even the Virgin Mary by reason of the blood of her purifying (whatsoever Papists without warrant from the Scripture say to the contrary) was legally unclean, and so became obedient to the Law.

Wherein one reason seems implied why God set a part the eighth day for circumcision, because till then the mother because of her separation, and the child because of the mother wer • unclean.

That is, the blood whereby her body is cleansed and purified: in which time she might converse with others, though not communicate in holy things, because her greatest uncleanness had an end at seven days.

Both the time of her uncleanness and the days of her cleansing are doubled for a female child, either because the woman's infirmity is then in greater measure upon her by the ordinary course of Nature, and so longer time of purgation is required; or because thereby the Lord would signify that the woman had the first and great hand in bringing sin into the world, 1. Tim. 2. 14. Adam was not deceived, but the woman being deceived was in the transgression; or 3. because the man-child being circumcised on the eighth day, then the uncleanness of the mother ceased, but the female-child not being circumcised, the uncleanness of the mother continued the longer.

This sin-offering was doubtless for the sin of the mother, to wit, the pollution she had contracted by the original pollution of her child; and therefore it is added in the following verse, that by the offering thereof the pry • t should make an at onement for her, and so hereby the faith of the mother was confirmed that by Christ her sin was forgiven her, and that the curse of her pains and sorrow in child-bearing was taken away, so that, if she made a good use of them, they might now be a blessing and means of good to her, rather then a curse, accordiug to that of the Apostle, 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing, if they continue in faith and charity and holiness with sobriety.

This was the offering which the Virgin Mary brought, Luke 2. 24. for her purifying, which was an evident proof that Joseph and Mary lived in a poor and mean condition.

CHAP. XIII.

S • e the note •• on Exod. 11. 1.

These three particulars here mentioned, a rising, a scab, and bright spot, are named as dangerous signs of a leprosy beginning to grow upon a man, for which it was fit that men should be tried, and concerning which there are given afterwards several directions, whereby it might be discerned whether they were leprosies or no. For which such care was taken, because the leprosy was a disease usual in those hot countries, especially in Egypt, whence arose that malicious slander which Josephus speaks of, that Moses and the I • raelites were expelled out of Egypt because they were leprous persons.

The priests are chosen to judge of it, 1. because the main thing questioned concerning them was, whether they might come into the Sanctuary, &c. 2. because there were •• rtain rites, ceremonies, • nd sacrifices appointed for their cleansing if they were found leprous, which the priest was to see done, and therefore the judgment also of the disease was proper unto him.

Three signs are mentioned in the former verse which might justly render men suspected of a leprosy growing upon them, to wit, a rising, a scab, and a bright spot▪ Here now the priest is informed in the first place concerning the bright spot, which is the la • t there mentioned, and called here the plag • e in the skin of the flesh, to wit, how he should know whether it were a leprosy or no. Because one kind of leprosy made the skin very white, Exod. 4. 6. Moses put his hand in his bosom, and when he took it out, behold his hand was leprous as snow; and Numb. 12. 10. Miriam became leprous white as snow, therefore the white bright spot rising in the skin of the flesh was esteem • d a dangerous sign of that kind of leprosy: yet withal because there were some white bright spots that did arise in men's skins which were not leprosies, as is • vident in the 4. and 38. verses of this chapter, therefore certain directions are here given whereby the priest might be able to judge of such white bright spots, whether they were leprosies or no, to wit, 1. by observing the color of the hair that grew in the skin where the bright spot was, for if the hair being of some other color before were turned white, then it was a leprosy; and 2. by observing whether the plague were in sight deeper then the skin of the flesh, for that wa • also another sure sign of a leprosy, the nature of the leprosy being to eat away and consume the flesh, Let her not be as one dead, saith Moses of Miriam, Numb. 12. 12. of whom the flesh is half consumed when he c • meth out of his mothers • ombe: • nd therefore when Naaman was cured of his leprosy, it is said, that his flesh came again like unto the flesh of a little child, 2. King. 5. 14.

To wit▪ for further trial, the case being yet doubtful: whereby we are taught to be well advised ere we pass censurt upon any man concerning his spiritual leprosy.

Though it proved no leprosy, y •• he was to wash▪ teaching that the righteous man is not wholly clean, Who can say, I have made my heart clean, I am pure from my sin? Prov. 20. 9. but • till ne • death repentance▪ • raving mercy for Christ's sake and amendment of his life. • . John 1. 8, 9. If we • ay that we have 〈◊〉 sin we deceive • ur selv • s▪ • nd there is no truth in us. If we confess our sins he is faithful and just to forgive, &c.

Direction was given in the former verse that when the party, in whose skin there was a bright spot, had been twice shut up for seven days, and still after those foureteen days expired, the plague stood at a stay, and did not spread in the skin, then the priest should pronounce him clean, because it was but a scab, it was not a leprosy. But here now direction is given what the priest should do in case the bright spot did spread, to wit, that if the scab did spread much abroad in the skin after he had been seen of the priest, to wit, after the first seven days of his being shut up, then he should be seen of the priest again, to wit, after he had been shut up the second time seven days, and then if still the scab did spread in the skin, the priest was then to pronounce him unclean.

Here directions were given for judging of another probable sign of a leprosy, to wit, a rifing or swelling, first mentioned ver. 2. but handled here in the second place, namely that if 1. it were a white rising; and 2. had turned the hair in it white; and 3. there was a quick raw flesh in the rising, then it was a leprosy.

Because in such strength of nature in the party expelling the inward corruption all over his body, it proves not the infectious leprosy, which makes the flesh raw, but is indeed a kind of scurf or scab, though termed here a leprosy, because it was ordinarily so esteemed by the people.

This is an exception given to the direction in the two former verses, to wit, that though a man should be covered all over from head to foot with such a white leprosy or scurf as is before spoken of, yet if there were here and there any raw flesh appearing, he should be pronounced unclean, and that because his raw flesh was a sign that the poison of the disease was not wholly driven out, but did still lurk within the flesh, and so rendered the disease more perilous to him that had it, and more infectious to others.

That is, when the party, in whom there was found such places of raw flesh, was by the priest pronounced unclean, if afterwards this raw • lesh turned to white like the rest of his body, then he should again be pronounced clean, to wit, because this did manifest that the venom of the plague was wholly come forth.

Here begins the description of a third sort of leprosy arising of a scab, mentioned verse the 2. in the second place, but here handled in the third. And first he begins with the scab that comes of a bile healed, then ver. 24. he proceeds to that which comes of a burning. In both which it is observable that out of the scab of an healed sore there springs a leprosy, which may we • l show how sins, after we are healed of them, when they return do make us worse then before.

This is not a new kind of leprosy (for still the Law speaketh of a leprosy that groweth from the scab of an ulcer) but another ca • e is propounded of another kind of ulcer which ariseth from a burning of fire, coals, hot iron, &c. as is before noted.

Hitherto of the leprosy in the body in general, now of that in the head or beard.

For if there had been black hair in it, he had been undoubtedly clean, black hair being a sign of • oundnesse and strength of nature. S • e ver. 37.

See the note above upon verse 6.

Both to testify their sorrow for sin, which had provoked God to punish them thus; as also that by this mark they might be known from others, who used to wear long robes or garments close before, &c.

This was also both to express sorrow and shame: for this was one thing that was used by mourners, and those that were dejected. See Ezek. 24. 17. Make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips. and Mich. 3. 7. Then shall the seers be ashamed, &c. yea, they shall all cover their lips: also it might distinguish the unclean from the clean, and withal secure the parties whom he met, that they might not be infected with his breath.

As bewailing his condition, and giving warning to those he met to keep aloof from him, Lam. 4. 15. They cried unto them, Depart ye, it is unclean; depart, depart, touch not, &c.

And so afterwards without the towns and cities where the Israelites inhabited: for so we read that as Christ entered into a certain village there met him ten men that were lepers, and stood a far off, Luke 17. 12. And that when Samaria was straightly shut up and besieged by the Syrians, there were four leprous men without the city at the entering in of the gate, 2. King. 7. 3. Even Asariah king of Judah, being stricken with a leprosy, dwelt in a several house apart by himself unto the day of his death, 2. King. 5. 5. Now hereby they were taught how hateful to God the spiritual lepro • ie of • inne is, and how perilous and infectious to men the company of unclean and wicked persons is.

To see whether it will spread: for then it is a fretting leprosy, verse 51. and the garment must be burnt.

To see whether upon washing it will change color or no: for if the color were not changed by washing, the garment must be burnt, though it did not spread, verse 55. Because that was a sig • e that it did fret inward.

That is, whether the plague be on the inside of the garment, or on the outside.

CHAP. XIV.

The solemn rites for cleansing the leper were for two ends so ordained of God: 1. To show how the Lord abhorred the spiritual uncleanness of sin, since the leper might not after his pollution be received again into the camp, though healed, without a sacrifice of reconciliation were first offered up for him: 2. That the leper might testify his thankfulness to God who had removed so heavy a judgment from him; whence is that of Christ to the leper he healed, Matth. 8. 4. And Jesus said unto him, See thou tell no man, but go thy way, show thyself to the priest▪ and offer the gift that Moses commanded for a testimony to them.

When God had healed the leprosy, then the priest was to pronounce him clean: and so it is God only that forgives sins; the minister is only to pronounce according to that which God hath done, nor can absolve any whom God hath not absolved.

The birds must be clean birds, to wit, either doves or turtles commonly used in sacrifices, or sparrows (as some translate the word here) or any other clean fowls, such as all are save those excepted Levite. 11. 13. &c. Only they must not be of a tame kind▪ but such as used to fly in the open field, verse. 7. The cedar which the priest here was enjoined to take, was a cedar-stick, which was to be a handle for the sprinkle: and it was to be of cedar-wood (as most conceive) because the nature of this wood is, that it corrupts not, but preserveth other things from putrefaction; and so hereby was signified the perfect healing of the leprosy, which before corrupted and putrefied the body. Yet I rather think there was a respect had (as in the scarlet) to the reddish color of it, which made it the more suitable for this work, the chief drift whereof was to signify the cleansing of the sinner by the blood of Christ: The scarlet was a scarlet thread or lace, used to bind the sprinkle to the cedar-stick: And the hyssop was appointed for the sprinkle, being fit for that use; and withal the fragrant smell of this herb might signify that the evil savor of the leprosy was gone away.