English Puritan & Reformed

Annotations on the Pentateuch - Psalms - Song of Songs

Henry Ainsworth (1571-1622) · 1,276,340 words · 5673 min

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Section 25/48

because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his own mind, he would not curse. o •• asse] that is, not the vilest beast; the Greek translateth it, the desire of any of them, that is, any de •• rabble thing. They mistook and read Cham •• for Chamur, because the Hebrew letters Dand 〈…〉 be one like another, as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely, lest Prolemie the King (at whose request they •• rned the Law into Greek) should say, He 〈…〉 asse, but some other gift he did take.

Verse 16. Thou and all thy congregation] The [unspec 16] Greek expoundeth it, Sanctify thy congregation, and be ye ready before the Lord, &c. Because their rebellion was against God, verse 11. therefore Moses committeth the deciding of the controversy unto God.

Ver. 18. at the door] in the court-yard of the Sanctuary. [unspec 18] and Moses and Aaron] Targum Jonathan explaineth it, they on the one side, and 〈◊〉 and Aaron on the other side.

Verse 19. assembled against them all] not only [unspec] the 250 forementioned, but the general mu 〈…〉 tude, too ready to incline to his faction. See verse. 41. glory of Jehovah] in the cloud over the Sanctuary, as it did at other times in the like cases, 〈◊〉 . 42. Num. 12. 5. and 14. 10.

Verse 21. as in a moment] or, even in a moment; [unspec 21] suddenly, and as the Greek translateth, at once. So in verse 45. and thus God had before threatened, after they had made the •• lfe, Exod. 33. 5.

Verse 22. God of the spirits of all flesh] By all flesh, is meant, all mankind; as in Gen. 6. 13. 〈◊〉 . 40. 5. 6. Ezek. 20. 48. and 21. 4, 5. Joel. 2. 28. and so it is explained in Job 12. 10. the spirit of 〈◊〉 fl •• h of man. And the Lord is called God of the spirits o • men, both as he is creator of them, who • orm 〈…〉 the spirit of man within him, Zach. 12. 1. called therefore the Father of spirits, Heb. 12. 9. and as the preservation, ordering and government 〈◊〉 them is in his hand, both in life and death; 〈…〉 hand is the soul of all living, and the spirit of 〈…〉 of man, Job 12. 10. Therefore Moses useth the like phrase, when he prayeth that a governor might be substituted in his stead, Num. 27. 16. Targum Jonathan explaineth it, God that putt ••• the 〈◊〉 of the soul, in the bodies of all the sons of men: and Targum Yerushalmi thus; God which rulest 〈◊〉 the souls of all flesh; Chazkuni saith, which knowest the spirit of everyone of them. The Greek translateth, God of the Fathers, and of all flesh; understanding (as it seemeth) by spirits, such as the Apostle calleth the spirits of just men made perfect, Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them; as Eccles. 12. 7. shall one man sin] in Greek, if one man hath sinned: as if they should say, All have not sinned, why wilt thou be wroth with all? Upon this intercession, the Lord spareth the people, that would depart from the rebels, verse. 24.

Verse 24. the tabernacle] this seemeth to be put for tabernacles, or dwellings; the Greek translateth [unspec 24] it, the congregation: so in verse. 27. where the Greek also keepeth the word Tabernacle, which in verse. 26. is called Tents.

Vers. 25. the elders] the Greek addeth, all the elders. went after him] in Greek, went with [unspec 25] him, that is, accompanied him.

Verse 26. these wicked men] in Greek, these [unspec 26] hard men: the original word properly signifieth restless, turbulent, and such as for their sins are worthy to be condemned: see the notes on Psal. 1. 1. touch not anything] because as they themselves, so all things of theirs were unclean and execrable, and therefore to perish with them, verse. 32.

Verse 27. came out and stood] Heb. came out standing; which the Greek explaineth, came out [unspec 27] and stood: and these two phrases are one; as where it is said that Jesus blessed, and breaking gave to the disciples, Mat. 14. 19. the other Evangelists explain it, he blessed, and brake, and gave, Luke 9. 16. Mark. 6. 41. so, Saying unto them, Matth. 21. 2. is, And saith unto them, Mark. 11. 2. This their standing up, argueth their boldness in so bad a cause: for standing up is a gesture denoting courage, Job 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction, and an haughty spirit before a fall; as Prov. 16. 18.

Verse 28. all these works] both the former, in appointing Aaron to the Priest-hood, and the Levites [unspec 28] instead of the first-borne; and these latter, in appointing Korah and his company to bring their censers with incense, &c. of mine own heart] which the Chaldee explaineth, of mine own will; the Greek, of myself. For things devised of ones own heart, are noted for evil, 1 King. 12. 33. Ezek. 13. 17.

Vers. 29. as all men die] their ordinary natural death; which the Greek translateth, after the [unspec 29] death of all men.

Verse 30. create a new thing] Hebr. create a [unspec 30] creature, that is, do a new and wonderful work, to kill them with such a death as never man died before them. Of this word create, see the notes on Gen. 1. 1. it is applied here to a strange and extraordinary work of judgment, as in Isaiah. 45. 7. God is said to create evil; and in Exod. 34. 10. to create marvels; and in Isaiah. 48. 6. 7. new and • idden things God would create. And as evil, so good things which are new and strange, are said to be created of God, Esa. 65. 18. alive] living, hail and sound; not consumed with sickness, as ordinarily men are before death and burial. unto hell] into the grave, or state of death: see the notes on Gen. 37. 35. To this judgment the Prophet hath reference, praying against his enemies, L • t them go down alive to hell, Psal. 55. 16.

Verse 32. swallowed up them] to wit, Dathan [unspec 32] and Abiram, as in Psal. 106. 17. The earth opened and swallowed up Dathan, and covered over the congregation of Abiram. So David prayed against his enemies, swallow them up o Lord, Psal. 55. 10. their houses] that is, households; as the Chaldee expoundeth it, the men of their houses. appertained unto Korah] The Greek translateth, and all the men that were with Kore: and the Chaldee, the men that pertained to Korah. But the sons of Korah are to be excepted, for they, either not partaking with, or forsaking their Fathers sin, died not: see Num. 26. 21. And whereas mention was made of On, the son of Reuben, in verse 1. but not here nor anywhere of his death, neither in verse 12. of his calling, or refusal to come up; it is to be thought, that either he repented upon Moses reproof, and so was spared from destruction; or if not so, he is implied among the rest, though not named in particular. their substance] or, their goods; which the Greek translateth, their cattle; and so the original word implieth, as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattle only, but all their other goods, even their tents, were swallowed into the earth, Deut. 11. 6. Here we may behold the truth of that Proverb, Riches profit not in the day of wrath: but justice delivereth from death; Prov. 11. 4.

Vers. 33. closed upon them] or, covered over [unspec 33] them: so there was no hope left for their recovery. Against such judgment David prayeth, Let not the gulse swallow me, neither let the pit shut her mouth upon me, Psal. 69. 16.

Vers. 34. at the voice of them] at their cry or [unspec 34] noise, which they made when they perished. So in Ier. 49. 21. At the voice (or noise) of their fall, the earth is moved, &c. and, I made the nations to shake, at the noise of his fall, Ezek. 31. 16. Lest the earth swallow us] an imperfect speech, through fear: such as is often used in dangers; as in Psal. 38. 17. Rom. 11. 21. Thus the present judgment terrified them; and, When the scorner is punished, the simple is made wise, Prov. 21. 11.

Vers. 35. devoured] or, did eat the 250. men. [unspec 35] They sinned in burning incense, which belonged to the Priests only; and with burning they were punished, like the judgment on Aaron's sons, that transgressed also therein, Levite. 10. 1, 2. Of this, David singeth, A fire burned in their congregation, a flame burnt up the wicked, Psal. 106. 18.

Vers. 37. unto Eleazar] Chazkuni here observeth, [unspec 37] that God would not have Aaron to be defiled (by going among the dead,) because he was one of them that offered, verse. 17. out of the burning] that is, as the Greek well explaineth it, from among those that are burnt. So in Num. 21. 1. captivity, is for a company of captives; and in 2 King. 24. 14. Poverty, for a company of poor people; and many the like. the fire] which is in the censers, verse. 7. The Greek saith, the strange fire; as Lev. 10. 1. yonder] in Greek, there; which Sol. Rashi expoundeth, on the earth, out of the censers: others, out of the court of the Sanctuary. By casting away the fire; the Lord signifieth the rejecting of their service as profane. So in Rev. 8. 5. the Angel took the censer, and filled it with fire of the Altar, and cast it into the earth; and there were voices, and thunderings, &c. Which being compared with verse. 3, 4. seemeth to teach likewise a rejecting of the service of Antichristians, which abuse and despise Christ's mediation; and therefore it is turned unto them to judgment.

Vers. 38. sinners against their souls] Sinners are [unspec 38] here & often used for notorious wicked persons; as, Destroy the sinners the Amalekites, 1 Sam. 15. 18. and, the men of Sodem were evil and sinners, Gen. 13. 13. And they sinned against their souls, in causing their own death and destruction: for the soul is often used for the life, as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger, sinneth against his own soul, Prov. 20. 2. broad plates] Hebr. out-spreadings of plates, that is, plates beaten out and spread broad, to cover the brazen altar with them. and they are hallowed] or, sanctified: & so (as Sol. Rashi explaineth it) unlawful for common use, because they had made them for vessels of ministry. Or, they were now sanctified of God (before whom they sinfully offered them,) to be an holy sign unto the people. for a sign] and a memortall to the sons of Israel, verse. 40. to make them remember the transgression of these sinners, and to warn them that none hereafter do the like. So Aaron's rod was kept for a sign, Num. 17. 10. and God threateneth by destroying the wicked, to make him a sign, and aproverbe, Ezek. 14. 8. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.

Vers. 40. not any stranger] or, no man which is a [unspec 40] stranger. seed of Aaron] that is, sons, or, posterity of Aaron: so all Israelites or Levites (save Aaron's sons only,) are counted strangers in this case of priesthood. that he be not] Heb. and he be not as Korah, like him in rebellion, and in punishment. Therefore Moses afterward rehearseth this history, to keep the people in obedience, Deut. 11. 6, 7, 8. unto him] or, of him; having reference to Moses speech in verse. 29, 30. that the truth of the judgment denounced might be manifest. So the Apostle pronounceth woe unto such, and saith they perish in the gain saying of Kore, Jude verse 11.

Vers. 41. you have killed] or, as the Chaldee explaineth [unspec 41] it, you have caused the death. Though they had prayed for the people, v. 32. and the strangeness of the punishments shown unto all that they were of God, and the judgments were still even before the eyes of the congregation; yet do they thus break out into a new rebellion.

Vers. 42. the glory of Jehovah] it appeared to [unspec 42] help his servants, and to repress and punish the rebellious, now as in former times, Num. 12. 5. and 14. 10. and 16. 19.

Vers. 45. Get you up] that is, Depart, or Separate [unspec] yourselves; as he said before, in verse 21. as in a moment] in Greek, at o • ce: see the notes on verse 21. fell on their faces] to pray, as 〈◊〉 Jonathan addeth, and as they did before, in verse • 22. So did David and the Elders of •• rael, in 1 Chron. 21. 16.

Verse 46. from off the Altar] of this, Chazkuni saith, he warned him hereof, that he might 〈◊〉 [unspec] err through haste, and effer strange fire a • 〈◊〉 and Abihu (Levite. 10.) and these other had •• re incense] Incense that caused death, when it was not in the hand of the Friest, giveth li • e when it is in the Priests hand, saith Chazkuni on this place. Hereby the mediation of Christ for sinners was figured; who is represented by the A • g • ll standing at the Altar, having a golden cens •• , and much incense given unto him, to offer it with the 〈◊〉 all Saints, &c. Rev. 8. 3. go qu • c • lie] or, 〈◊〉 to go with speed; that is, as the Chaldee and Greek translateth, carry quickly, or in 〈◊〉 . the 〈◊〉 ] in Chaldee, death; the Greek translateth, • e 〈◊〉 begun to break (that is, destroy) the p •• ple.

Vers. 47. he put on incense] to make atonement▪ [unspec] and to appease God's wrath; as it is said or the Priests, They shall put it cense in thy 〈◊〉 (or, 〈◊〉 thine anger) &c. and favourably accept th •• ( 〈◊〉 Lord) the work of his hands; Deut. 33. 10. 11. Herein he figured Christ our Mediarcur, who ma •• intercession for the transgressors, Isaiah. 53. 12. 〈◊〉 23. 34. So the Hebrews (as R. Menachem on Num. 16.) apply that prophesy of Es 〈…〉 ching Christ, unto this work of Aaron, saying, The meaning of this, And he stood between the l • ving 〈◊◊〉 dead, is like that (in Isaiah 53. 12.) • e hath 〈◊〉 out his soul unto death, &c.

Verse 48. between the dead and the living] so [unspec] interposing, and as it were exposing himse •• e to the wrath of God for the people; that by the atonement which he now made, the plague might be stayed from the living w ^ch yet remained. 〈◊〉 him that is joined to all the living, there is hope, &c. but the dead know not anything, &c. neither 〈◊〉 they anymore a portion forever, in anything that is done under the Sun, &c. There is no work, 〈◊◊〉 vice, nor knowledge, nor wisdom, in the grave w •• there thou goest, Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉 not the Lord, neither any that go down into 〈◊〉 Psal. 115. 17. They that go down into the 〈…〉 not hope for the truth (of God) Isaiah. 38. 18. for after death, cometh the judgment, Heb. 9. 27. And so by the Hebrew Doctors it is said, There is no atonement for the dead. Maimonides in Misn. • om. 3. in Pesulei hamukdashin, chap. 15. sect. 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this saying; A man whose ways are rebellious in this 〈◊〉 and he dieth in them, and turneth not by reap 〈…〉 he hath no power to reform himself after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth, he hath no means, after his death, 〈◊〉 be reckoned with the just men in the gar 〈…〉〈◊〉 (or Paradise of God.) And on Ecclis. 6. 6. 〈◊〉 Chaldee paraphraseth thus; yea though the 〈◊〉 of the life of a man be two thousand years, if he have not exercised himself in the Law, and hath not done judgment and justice; by the oath of the Word of the LORD which (shall be) in the day of his death, his soul goeth down to Gehenna (or Hell torments,) unto one place, whither all sinners do go. So there was no estimation, nor price of the dead, for any vow, in Israel, as is noted on Levite. 27. 8. the plague was stayed] This showeth how greatly the prayers and actions of his servants do prevail with God, when they are faithful, servant, and according to his will, I am. 5. 16. 1 John. 5. 14. and fore-shown the power and efficacy of Christ's mediation; for God heareth him always, John. 11. 42. and he is the Atonement for our sins, 1 John. 2. 2. and for his sake, God before whom the pestilence goeth, in wrath remembereth mercy, Habak. 3. 5. 2. And as the blood of the Paschal lamb (figuring the blood of Christ, 1 Cor. 5. 7.) stayed the Angel which destroyed the Egyptians, from touching the Israelites, Exod. 12. 23. Heb. 11. 28. so the smoke of Aaron's incense (figuring the mediation of Christ, Psal. 141. 2. Revel. 8. 4.) stayed the plague here from the Israelites which survived; that as it is written of the pestilence in David's time, the LORD repented him of the evil, and said to the Angel that destroyed the people, It is enough, stay now thine hand, 2 Sam. 24. 16. so in this case. Some footsteps of the understanding of this mystery may be seen in the Hebrews, though superstitiously depraved: as when they say, that all hurtful and destroying (spirits) slee away at the odour of the incense of sweet spices. Targum on Song 4. 6.

Vers. 49. about the matter] or, as the Greek [unspec 49] explaineth it, for the cause of Kore; which the Chaldee calleth the division of Korah.

Vers. 50. unto the door of the Tent] into the [unspec 50] court-yard of the Sanctuary, where Moses remained; both to signify unto Moses the effect and fruit of his action, through the mercifulness of God; and to give thanks unto the Lord, who had so graciously accepted the work of his hands. As David offered Burnt-offering and Peace-offerings; after that the Lord was entreated for the land, and the plague was stayed from Israel, 2 Sam. 24. 25. 1 Chron. 21. 26, 27.

CHAP. XVII.

1 Twelve rods of the tribes of Israel being laid in the Tabernacle, on the morrow Aaron's rod among them all, only flourisheth and beareth almonds. 10 It is left in the Tabernacle for a monument against the rebels. 12 The people show Moses their fear of death.

ANd Jehovah spake unto Moses, saying; speak unto the sons of Israel, and take of them, a rod for every fathers house, of all their Princes, according to the house of their fathers, twelve rods: every man's name thou shalt write upon his rod. And Aaron's name thou shalt write upon the rod of Levi: for, one rod shall be for [unspec 3] the head of the house of their fathers. And [unspec 4] thou shalt lay them up, in the Tent of the Congregation, before the Testimony, where I will meet with you. And it shall be, that [unspec 5] the man whom I shall cause, his rod shall bud; and I will make to cease from me, the murmurings of the sons of Israel, wherewith they murmur against you. And Moses [unspec 6] spake unto the sons of Israel; and all their Princes gave unto him, a rod for one Prince, a rod for one Prince, according to the house of their fathers, twelve rods; & the rod of Aaron was among their rods. And Moses laid up [unspec 7] the rods before Jehovah, in the Tent of the Testimony. And it was on the morrow, that [unspec 8] Moses went into the Tent of the Testimony; and behold, the rod of Aaron for the house of Levi, had budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the [unspec 9] rods from before Jehovah, unto all the sons of Israel; and they saw, and took every man his rod.

And Jehovah said unto Moses; Bring Aaron's [unspec 10] rod again before the Testimony, to be kept for a sign, against the sons of rebellion: and thou shalt quite take away their murmurings from me, that they die not. And Moses [unspec 11] did as Jehovah commanded him: so did he.

And the sons of Israel said unto Moses, [unspec 12] saying, Behold, we give up the ghost, we perish, we all of us perish. Everyone that [unspec 13] cometh near, that cometh near unto the Tabernacle of Jehovah, shall die: Shall we be consumed in giving up the ghost?

Annotations.

SPeake unto] When God saw the continual murmurings [unspec 2] of the people, how they ceased not, he commandeth this that followeth to be done, that so by miracle the Priesthood of Aaron might be confirmed, and a full end put to all strise thereabout; as verse. 10. a rod for every fathers house] Hebr. a rod a rod, for (or according to) the house of a father: which the Greek explaineth thus; Take of them a rod, a rod of all their Princes, according to their fathers houses. A rod (or staff) was such as men used to carry in their hands, Gen. 38. 18. Exod. 4. 2. the same word (called in Hebrew Matteh) is often used for a Tribe, as in Num. 1. 4. 16. 21. &c. either because of this writing of their names upon rods, or because the twelve tribes grew out of the stock of Israel, as rods or branches out of a tree. The Princes also carried staves in their hands, as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16, 17. &c. where the Prophet wrote the names of tribes upon sticks, which were joined together as one in his hand, to signify the uniting of the divided tribes. the house] that is, as the Greek expoundeth it, the houses: see the notes on Num. 1. 2.

Vers. 3. for one rod shall be] The Greek explaineth it thus; for it is one rod: according to the 〈◊〉 [unspec 3] of their fathers house shall they give. The tribe of Levi, though they were distinguished into Priests and Levites; yet as all came by one father Levi, so one rod was for them all. So Rashi here expoundeth it, Although I have divided them into two families, the family of the Priests and the family of the Levites; notwithstanding it is one tribe. Of this their division, see Num. 3. and 18. 1.—7.

Vers. 4. lay them up] or, leave them, or as the Greek translateth, put them. Tent of the congregation] [unspec 4] or, Tent of meeting. the Testimony] that is, the A • ke, wherein the Tables of the Law, (called the Testimony) were kept. See the notes on Exod. 25. 16. where I will meet] that is, where I use to meet with you; according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting, or of congregation.

Vers. 5. I shall choose] that i • , shall like of, and approve to administer the priesthood; as in Targum [unspec 5] Jonathan this is added to minister before me. rod shall bud] or, shall flourish: see verse. 8. will make to cease from me] in Greek, will take away from thee. This word is spoken of the ceasing or asswaging of waters, Gen. 8. 1. and of wrath, Esth. 2. 1. and is here applied to the murmurings of the people, which were like raging waters, fo • ing out their owneshame.

Vers. 8. blessomes] or flowers. yielded] or, ripened (as the word is Englished, in Isaiah. 18. 5.) that is, [unspec 8] brought forth ripe almonds. almonds] 〈◊〉 Greek, & in Targum Jonathan, Nuts. An almond, in Hebrew, Shaked, is named Shaked, which signifieth with care, haste & watchfulness, to look unto and perform a thing. And because the almond tree blossometh and beareth fruit sooner than other trees, therefore hath it this name. And Solomon for the same cause, likeneth the white hairs which soon grow upon us in age, to the flourishing of the Almond tree, Eccles. 12. 5. By this miracle, God did confirm the Priesthood unto Aaron; as by the vision of the vine-branches budding, bloss • ming, & bringing forth ripe grapes, &c. he signified the confirmation of office unto Pharaohs butler, Gen. 40. 10.—13. He signified further by the buds, the continuance and propagation of the Priesthood to his posterity; who should sprout and grow out of him, by the blessing of God, who maketh the cry tree to bud (or flourish,) Ezek. 17. 24. as also it is prophesied of the church, He shall cause them that come of Jacob, to take root; Israel shall blessome and bud, and fill the face of the world with fruit, Esat. 27. 6. And the original word for buds, is also use • for younglings or youth; as in Job 30. 12. The bless soming (or flourishing) of this rod, figured also the comfortable and glorious effect of the 〈◊〉〈…〉 tion of the Priests office: as Christ is 〈◊〉 to 〈◊〉 forth • t the window, flourishing there • the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glass the glory of the Lord, 2 Cor. 3. 18 and this to the shame of his enemies. Psal. 1 32. 18. The Almonds figured the fruits of his administration, which hastily should show forth themselves, to the comfort of the Saints, and pun • shment of all • that should resist him; as unto Jeremiah (one of Aaron's sons) God shown in a vision, the r •• of an Almond tree, (which hath the name of 〈…〉 ning,) and opened the same unto him thus; Then hast well seen; for I will hasten my word, to perform it, Ier. 1. 11, 12. Therefore as soon as Vzzi • h the King rose up to usurp the Priests office, the leprousie even rose up in his forehead, 2 Chron. 26. 18. 19.

Vers. 10. Bring again] or, Return Aaron's red [unspec 10] before the Testimony] in Greek, the Testimonies; meaning the Tables of the covenant in the Ark; as is noted on verse. 4. before which it was laid up, and not in it: for nothing was in the Ark, save the two tables of stone, 1 King. 8. 9. The Hebrews record how in Solomon's Temple, there was a stone in the most holy place, in the west part thereof, on which they set the Ark: and before it, was the golden pot of Manna, and the rod of Aaron. Maim. tom. 3. in Beth habchirah, chap. 4. sect. 1. to be kept] Hebr. for a keeping (or reservation.) As the Manna was kept in the golden pot within the most holy place of the sanctuary, for a reservation and monument to the Israclites, that the generations after might see the bread which God had given their fathers to eat in the wilderness, Exod. 16. 32.—34. so this rod was kept in the same place for a reservation, and for a sign, that all generations might know the confirmation of their Priest 〈◊〉 in Aaron's line. Both did lead them unto Christ; the Manna figuring the flesh of Christ, the 〈◊〉 bread from heaven, wherewith the faithful should be nourished unto life eternal, John • 6. 31, 32, 33. 51. and the rod, the Priesthood of Christ, whereby they should be reconciled unto God, Heb, 9. 11, 12. Therefore the Apostle mentioneth this budding rod, with the pot of Manna, among the most memorable things that were kept in the Holy o • holies, Heb. 9. 3, 4. the sons of rebellion which the Greek translateth, the disobedient sons; meaning the Israelites, called sons (or children) of rebellion, because they were so much addicted thereunto, as if rebellion it self had been their mother: so that Moses testified, Ye have been rebellions against the LORD, from the day that I kn • w you, Deut. 9. 24. This phrase is common in the Scriptures, as, a son of injurious evil • (or 〈◊〉 wickedness) Psal. 8. 23. for an injurious or wicked person: and sons of affliction, Prov. 31. 5. for afflicted persons: so, sons of Belial, Deut. 13. 〈◊〉 . 1 Sam. 2. 12. sons of disobedience, Ephes. 2. 2. and 5. 6. sons of the light and of the day, 1 Thes. 5. 〈◊〉 children of wisdom, Mat. 11. 19. children of obedience, 1 Pet. 1. 14. and sundry the like. 〈◊〉 shalt quite take away] or, shalt consume, shalt wh 〈…〉 end their murmurings: the Greek translateth it, and let their murmuring cease from me; and they shall not die.

Vers. 12. we give up the ghost] or, have given [unspec 12] up the ghost, that is, died: or, as the Greek translateth, are consumed. This may be taken as an unjust complaint of theirs, for the punishments that they had felt, and should still feel for their sins. Or rather, as a serious complaint of their own misery, being under sin, and so by the Law under punishment and wrath: like that which the Apostle saith, I was alive without the Law once; but when the commandment came, sin revived, and I died; and the commandment which (was ordained) unto life, I found (to be) unto death, Rom. 7. 9, 10. The Chaldee paraphraseth upon their words, thus; Behold the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence. And Targum Jonathan thus; Behold some of us are consumed with flaming fire, and some of us are swallowed up into the earth, and perished; behold we think that as they, so we all shall perish.

Vers. 13. that cometh near] in Greek, that [unspec 13] toucheth the Tabernacle. Shall we be consumed in giving up the ghost?] that is, shall we die everyone? This seemeth to be a deprecation; whereby acknowledging their sins to be worthy of death, they pray for mercy: for so questions are often used in earnest deprecations; as, Wilt thou be angry with us forever? &c. Psal. 85. 6. Wilt thou utterly reject us? Lam. 5. 22. Wilt thou hold thy peace, and afflict us very fore? Isaiah. 64. 12. and many the like.

CHAP. XVIII.

1 The different charges of the Priests, and of the Levites adjoined unto them. 9 The Priests portion of the people's offerings, and hallowed things; and the use of them. 21 The Levites portion is the tithes of the Israelites, but no inheritance in the land. 26. The Levites must give unto the Priests the tenth of their tithes, as the Lord's heave-offering: and the rest themselves should enjoy, for a reward of their service.

ANd Jehovah said unto Aaron; Thou, [unspec] and thy sons, and thy fathers house with thee, shall bear the iniquity of the Sanctuary: and thou, and thy sons with thee, shall bear the iniquity of your Priest-hood. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee: but thou, and thy sons with thee, (shall minister) before the Tent of the Testimony. And they shall keep thy charge, and the charge of all the Tent: but they shall not come nigh unto the vessels of holiness, and unto the Altar; that they die not, both they and you. And they [unspec 4] shall be joined unto thee, and shall keep the charge of the Tent of the Congregation, for all the service of the Tent: and a stranger shall not come nigh unto you. And ye shall keep [unspec 5] the charge of the Holy place, and the charge of the Altar, that there be no servant wrath anymore upon the sons of Israel. And [unspec 6] I, behold I have taken your brethren the Levites, from among the sons of Israel: to you they are given as a gift for Jehovah, to serve the service of the Tent of the Congregation. And thou and thy sons with thee, [unspec 7] shall keep your Priests office for everything of the Altar, and within the veil, and ye shall serve: I have given your Priests office, as a service of gift; and the stranger that cometh nigh, shall be put to death.

And Jehovah spake unto Aaron; And I, [unspec 8] behold I have given unto thee the charge of mine heave-offerings, of all the holy things of the sons of Israel; unto thee have I given them, for the anointing, and to thy sons, by a statute for ever. This shall be thine, of [unspec 9] the Holy of Holies, (reserved) from the fire: every oblation of theirs, of every Meat-offering of theirs, & of every Sin- offering of theirs, and of every Trespass- offering of theirs, which they shall render unto me; it shall be holy of holies, for thee and for thy sons. In the [unspec 10] holy of holies shalt thou eat it: every male shall eat it; holy shall it be unto thee. And [unspec 11] this shall be thine; the heave-offering of their gift, with all the wave-offerings of the sons of Israel; unto thee have I given them, and to thy sons and to thy daughters with thee, by a statute for ever: every clean person in thine house shall eat it. All the fat of the new [unspec 12] oil, and all the fat of the new wine, and of the corn; the first fruits of them, which they shall give unto Jehovah, them have I given unto thee. The first-fruits of all which shall [unspec 13] be in their land, which they shall bring unto Jehovah, shall be thine: every clean person in thine house shall eat it. Every devoted [unspec 14] [unspec 15] thing in Israel shall be thine. Every thing that openeth the womb, of all flesh, which they shall bring near unto Jehovah, of man or of beast, shall be thine: but redeeming thou shalt redeem the first-borne of man; and the firstling of the unclean beast shalt thou redeem. And those that are to be redeemed of [unspec 16] him, from a month old, shalt thou redeem, by thy estimation; for the silver of five shekels, by the shekel of the Sanctuary, which is twenty gerahs. But the firstling of a cow, or [unspec 17] the firstling of a sheep, or the firstling of a goat thou shalt not redeem, they are holy: their blood thou shalt sprinkle upon the Altar, and their fat thou shalt burn, for a Fireoffering, for a savor of rest unto Jehovah.

And the flesh of them shall be thine: as the [unspec 18] wave breast, and as the right shoulder, shall it be thine. All the heave-offerings of the holy things, which the sons of Israel shall offer [unspec 19] unto Jehovah, I have given to thee, and to thy sons, and to thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before Jehovah, to thee and to thy seed with thee. And Jehovah said unto [unspec 20] Aaron; Thou shalt have no inheritance in their land, neither shalt thou have a part among them; I am thy part, and thine inheritance, among the sons of Israel. And to the [unspec 21] sons of Levi, behold I have given all the tenth in Israel, for an inheritance, for their service which they serve, the service of the Tent of the congregation. And the sons [unspec 22] of Israel shall not come nigh henceforth, unto the Tent of the congregation, to bear sin, to die. But the Levite, he shall serve [unspec 23] the service of the Tent of the Congregation; and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the sons of Israel they shall not inherit any inheritance. But the tithe of [unspec 24] the sons of Israel, which they shall offer up unto Jehovah, for an heave-offering, I have given to the Levites for an inheritance: therefore I have said unto them; among the sons of Israel they shall not inherit any inheritance.

And Jehovah spake unto Moses, saying; [unspec 25] [unspec 26] And unto the Levites thou shalt speak, and say unto them; When ye take of the sons of Israel the tithe, which I have given unto you from them, for your inheritance, then ye shall offer up thereof, the heave-offering of Jehovah, the tithe of the tithe. And your heaveoffering [unspec 27] shall be counted unto you as the corn of the threshing floor, and as the fullness of the wine-press. Thus you also [unspec 28] shall offer the heave-offering of Jehovah, of all your tithe which ye receive of the sons of Israel, and ye shall give thereof the heaveoffering of Jehovah, to Aaron the Priest.

Out of all your gifts ye shall offer every heave-offering of Jehovah, of all the fat thereof, [unspec 29] the hallowed part thereof out of it. And thou shalt say unto them; When ye have [unspec 30] heaved the fat thereof from it, then it shall be counted unto the Levites, as the revenue of the threshing floor, and as the revenue of the wine-press. And ve shall eat it in every [unspec] place; you, and your house: for it is a reward unto you for your service in the Tent of the congregation. And ye shall not [unspec 32] bear sin for it, when ye have heaved the fat thereof from it: & ye shall not profane the holy things of the sons of Israel, that ye die not.

Annotations.

SAid unto Aaron] Because of the people's fear [unspec 1] and complaint, in the end of the former chapter, God here taketh order for the watch of the Sanctuary, that the care thereof should lie upon the Priests, that the people might not transgress and perish. So the remedy for terrors of conscience, wrought by the Law, is faith in Christ, whose Priesthood was fore-shadowed in Aaron's, and which should deliver them who through fear of death, were all their life-time subject to bondage, Heb. 2. 15. thy fathers house] the house or posterity of Levi, who was father to all the Priests and Levites. the iniquity of the Sanctuary] that is, shall bear the punishment for all iniquity that is done in the Sanctuary; at your hands will I require it. Thus Rashi expoundeth it; Upon you I will bring the punishment of the strangers that shall sin concerning the sanctified things that are d 〈…〉 red unto you. And as the Sanctuary comprehended both the Tabernacle and the Court-yard, with all things in them: so this is generally spoken concerning the Priests and Levites (which were of Aaron's fathers house,) who were all to ward the Sanctuary, though in distinct places, as shall after be shown. iniquity of your Priesthood] that is, the punishment for all iniquity done about your Priests office. And this is special concerning the Priests, whose care and charge was over the Levites also, which might not come near some things belonging to the Priesthood. R. Menachem here saith, that By this admonition was signified, how the Priests should not intermeddle with the service of the Levites, nor the Levites with the • ervice of the Priests. Whereof see more on verse 〈◊〉 .

Verse 2. the tribe] The Hebrew here hath two words, Matteh (the tribe) of Levi, and Shebet (the tribe) of thy father: of which, the former signifieth a staff; the latter, a rod: both of them applied to a tribe or kindred, which did spring and grow out of Levi, as rods, staves or branches from the stock o • a tree. Of this name tribe, see what is noted on Gen. 49. 16. that they may be joined] or, and let them be joined; as the Greek translateth, and 〈◊〉 them be added unto thee. Here is an allusion to Levies name, which signifieth joined. The Father Levi had the name, because at his birth his mother said, Now my husband will be joined unto me, Gen. 29. 34. his children (called of him Levites,) are according to the notation of their name, made A • joints to the Priests. And this word is after used and applied to such as adjoined themselves to the Lord, and to his people, Isaiah 56. 3, 6. Ier. 50. 〈◊〉 Est • . 9. 27. so in the New Testament, Act. 5. 14 and 11. 24. and 2 41, 47. 〈◊〉 minister unto thee] so in Num. 3. 6. the Levites are appointed to minister unto Aaron: elsewhere they are said to minister unto the congregation, Num. 16. 9. and unto the Lord, Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6, 7. and are called the ministers of his house, Ez • k. 45. 5. before the Tent] herein is the difference: between the Priests and Levites office, that the Priests served at the Altar, and in the holy place; the Levites served the outer services, helped to kill, slay, take the blood, &c. and gave it to the Priests, who sprinkled the blood received from their hands, 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28.—32. of the Testimony] that is, of the Law, written on the two Tables kept in an Ark within the Tent or Tabernacle; and thereof it had this name, as is noted on Exod. 25. 16.

Vers. 3. shall keep thy charge] or observe thy observation; [unspec] by custody, or, thy ward; at thy appointment doing their service: see Num. 3. 7. the vessels of holiness] in Greek, the holy vessels: to come nigh unto them to serve with them at the altar, or in the holy place the Levites might not: which the Hebrew Canons explain thus; All the Levites are forbidden the service at the Altar, as it is said (in Num. 18. 3.) But they shall not come nigh unto the vessels, &c. They shall not come nigh to the service; but to touch them it was lawful. Maimonides tom. 3. in Cle hatnik dash, ch. 3. sect. 9. So in Num. 3. 8. the Levites were appointed to keep all the vessels of the Tabernacle: both they and you] they for doing so, you for suffering it. But from these words the Hebrews say, As the Levites are forbidden to do the service of the Priests; so the Priests are forbidden to do the service of the Levites, as it is written, Both they and you. Maim. in Cle hamikdash, ch. 3. sect. 10.

Vers. 4. the charge] or, the custody; in Greek, [unspec] the custodies, or the wards, watches; for so the word is used for keeping watch by night also, as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger] any of Israel that is not a Levite, is counted a stranger in this business: and in the Priests affairs, the Levites themselves were counted strangers, ver. 7. See the notes on Num. 3. 10.

Vers. 5. keep the charge of the holy place] Heb. [unspec] observe the observation of the holiness; which the Greek translateth, of the holies: by this name the Apostle calleth the first Tabernacle, wherein was the Candlestick, Table, and Shew-bread; as the inmost part of the Tabernacle is called holy of holies, that is, the holiest of all, Heb. 9. 2, 3. To keep the charge, or observe the observation, is to have continual care day and night, that all things be kept pure and uncorrupted, and administered according to the will of God: as they that kept the charge, (or • ard) of the house of Saul, were such as endeavored to keep and maintain the Kingdom in Saul's fa 〈…〉 , 1 Chron. 12. 29. This duty of the Priests and Levites in the Tabernacle, continued also in the Temple, where some were porters, keepers of the 〈◊〉 , and lodged round about the house of God; some had charge of the ministering vessels, that they should bring them in and out by tale: some of the 〈◊〉 flower, and the wine, and the oil, and the frankincense, and the spices, & of the Shew-bread: some were singers. employed in that work day and night, &c. 1 Chron. 9. 19, 23.—33. Of their manner of keeping the Temple, the Hebrews have thus recorded: The keeping of the Sanctuary is a thing commanded, yea though there be no fear of enemies, or of thieves; for the keeping thereof is but for the honor thereof. And this keeping is commanded to be all the night: and the keepers are the Priests and the Levites, as it is said, And thou and thy sons with thee (shall be) before the Tent of the testimony, (Num. 18. 2.) as if he should say, you shall be the keepers (or watchmen) thereof. Moreover it is said of the Levites,) And they shall keep the charge of the Tent, (Num. 18. 4.) It is also said, And they that encamp before the Tabernacle, fore-most before the Tent of the Congregation Eastward, (shall be) Moses and Aaron, and his sons, keeping the charge of the holy place, (Num. 3. 38.) And if they leave off the keeping of it, they transgress against a prohibition. The commandment of keeping it, is that the Priests be the keepers in the inner (places) and the Levites in the outer. And twenty four companies kept it every night continually in twenty four places; the Priests in three places, and the Levites in one and twenty places, &c. The Priests that warded, slept not in their priestly garments, but folded them up, and laid them at their heads, and put on their own garments, and slept on the ground, as is the manner of all that ward Kings courts, that they sleep not on beds. And they set one Provost over all the wards (or custodies) of the keepers, and he was called the man of the mountain of the house (of God) And he went round about unto every ward, all the night, with torches burning before him; and every warder that did not stand and say, Thou man of the mountain of the house, Peace be unto thee, it was known that he was asleep, and he did beat him with his staff. And he had authority to burn his garment, so that (sometimes) they said in Jerusalem, What noise is in the Court? It is the cry of a Levite that is beaten, and his garments burnt, because he slept at his watch. In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning (the holy things,) and they opened unto him. He took a key and opened the little gate, that was between the place of burning and the court-yard, and went from the burning place into the court-yard, and the Priests went in after him. And two torches of fire were in their hand, and they divided themselves into two companies; one company went Eastward, and another Westward; and they searched and went thorough all the court-yard, till both companies came to the place where they mad • the Priests Meat-offering (spoken of in Levite. 6. 20. 21.) When both sides came thither, they said, Peace, all is peace, and they set those that made the Meat offering, to make the same. After this order did they every night, save the nights of the Sabbath: for then they had not fire (torches) in their hand, but searched with the lamps that were lighted there on the evening of the Sabbath. Maimonides Tom. 3. in Beth habchirah, ch. 8. no servant wrath anymore] for transgressing, as in former time, when servant wrath went out from the Lord, Num. 16. 46. See also Num. 8. 19.

Vers. 6. I have taken] instead of all the first-born [unspec 6] of Israel, who otherwise should have ministered unto me: see Num 3. 12. and the annotations there. a gift for Jehovah] or, unto Jehovah, as the Greek saith, to the Lord; the Chaldee, before the LORD. See Num. 3. 9. 12. and 8. 13, 16, 19. where they were offered unto the Lord, and given unto him, and by him given unto Aaron.

Vers. 7. within the veil] not only the second veil (as it is called in Heb. 9. 3.) but the first veil, [unspec 7] within which the Priests went always, accomplishing the services, Heb. 9. 6. as to burn incense, Luk. 1. 9. to trim the lamps, Exod. 27. 20, 21. to set on the Shew-bread every Sabbath, Lev. 24. 8. 9. and the like. I have given] Hebr. I will give • ; which form of speech noteth a continuance of the gift. a service of gift] a service freely given you; which Sol. Rashi and Chazkuni explain thus; I have given it unto you by gift, that none should say, ye are come into it of yourselves. the stranger] any Israelite, Levite, or whosoever is not of Aaron's seed: see the notes on Num. 3. 10.

Vers. 8. I have given] after the office of the [unspec 8] Priests and Levites prescribed, God here provideth for their maintenance and livelihood, which they should have from the people for their service. The equity whereof remaineth perpetual, as the Apostle observeth, saying, Do ye not know that they which minister about holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9. 13, 14. the charge] Hebr. the keeping, (or observation) of mine heave-offerings; which the Greek translateth, the keeping of my first-fruits; in Chaldee, the keeping of my separated things. They are said to be a charge or keeping, because they were carefully to be taken and used holily, as gifts from the Lord. Sol. Rashi explaineth it, which thou must keep in cleanness (or purity.) Therefore they are called holy things, and were to be eaten (some of them) in the holy place, and by clean persons only; a sin v. 9, 10, 11, &c. And in the Hebrew Canons it is said, It is unlawful to defile the heave-offering (or first-fruits) of the land of Israel, like as other holy things, or to bring it into the estate of uncleanness; but it is to be eaten being clean, and to be burnt if it be unclean. Maimonides tom. 3. in Trumoth, 6. 12. s. 1. of all the holy things] or, with all the holy things, as Chazkuni here explaineth it: see the notes on Num. 5. 9. The Greek translateth, of all things sanctified unto me by the sons of Israel. for the anointing] that is, for the office sake whereunto thou art anointed: that as thou art consecrated with the holy oil, to attend upon mine holy things, Lev. 21. 10—12. so thou shalt have mine holy things to keep and live upon. Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron, and the anointing of his sons. For this cause the nation of the Jews was cursed with a curse, as having robbed God, because they kep • back their tithes and offerings, which they should have brought into the storehouse, that there might have been meat in the house of God for his ministers, Mal. 3. 8, 9, 10.

Vers. 9. of the holy of holies] Heb. of the holiness [unspec 9] of holinesses, that is, of the most holy things; which the Greek translateth, of the hallowed (or sanctified) holy things. Some oblations in the Sanctuary are called holy, (and by the Hebrew Doctors, light holy things,) some holy of holies, that is, most holy things: of which difference, see the annotations on Lev. 6. 17. With these he here beginneth, which the Priests only were to eat, and that within the Sanctuary, verse. 10. then he proceedeth to the light holy things, which the Priests and their families were to eat within the campe, (and in ages following, within the walls of Jerusalem:) last of all he speaketh of other gifts, which were common, and might be eaten by any, and in any place, verse 14. &c. from the fire] in Chaldee, left (or remaining) from the fire, meaning the fire of the Altar, where some part of the most holy things were burned to the Lord. every oblation] This may be understood • s the general; and the Meat-offering, Sin-offering, &c. as the particulars thereof: or, if it be meant of things different, it may be referred to those oblations appointed for the Congregation in Levite. 23. 17—20. Thus Rashi here explaineth it, the Peaceofferings of the congregation. And there were no Peace-offerings of the Congregation, but only those mentioned in Levite. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves, in Levite. 23. 17. and of the Shew-bread, saying, What oblation is this? We find afterward the Sin-offering, (to be expressed,) and after that the Trespass-offering, which were holy of holies. If (we understand it) of the Burnt, offering, that was not eaten: if of the Peace-offerings, they were not holy of holies. Behold he speaketh not but of the two loaves, (Levite. 23.) and of the Shew-bread. Now both these were most holy, and for the Priests only to eat, as is shown on Lev. 23. 20. and 24. 9. Meat-offering] the remainder whereof was most holy, for the Priests only to eat in the holy place, by the Law in Lev. 6. 16, 17. Sin- offering] which the Priests were to eat also in the holy place, as in Lev. 6. 26. Trespass- offering which likewise was most holy, and for the Priests only to eat, as the Law showeth in Lev. 7. 16. which they shall render] or, shall return (shall restore) unto me. This may be referred to the sacrifice forementioned: and by reason of this word re ••• (or restore,) and for that the Greek translateth i • , whatsoever things they shall render to me; it may in special be understood of that ram of atonem 〈…〉 which was given for a Trespass-offering, when 〈◊〉 man restored unto the Lord the thing which he had robbed; according to the Law in Num. 5. 8 compared with Lev. 6. 2,—6. And unto that par •• cular, do Rashi & Chazkuni here refer it. N •• that ram was most holy, because it was a Trespass offering: but the thing it self which was stolen, and restored to the Priest, was of the common things, as after shall be shown.

Vers. 10. In the holy of holies] Observe how [unspec 10] the Court of the Sanctuary is here called the holy of holies, or most holy place, in respect of the Camp of Israel and city Jerusalem, which were holy places, for the light holy things, as the Passover, Peace-offerings, and the like, to be eaten in; as also in comparison with the great court for the people which was without the Priests court, 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holy of holies, or most holy place, (which was in the Tabernacle after the second veil,) was not a place to eat in, or for any to come into, save for the high Priest once in the year to make atonement, Levite. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle, but in the Court; and that is here meant, as the Law showeth, In the holy place in the court of the Tent of the congregation they shall eat it, Levite. 6. 16. And in the court of the Temple there were chambers for such uses, Nehem. 13. 5, 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers, where the Priests that approach unto the LORD shall eat the most holy things; there shall they lay the most holy things, and the Meat-offering, and the Sin-offering, and the Trespass-offering, for the place is holy. And whereas Ezekiel there prophesieth of the third Temple, the Temple of the Gospel which Christ should build, at which time the legal Priesthood of Aaron should have an end, Heb. 7. these ordinances did signify (besides the Ministers maintenance forespoken of, 1 Cor. 9. 13, 14.) that they which should by Christ be made Priests unto God his Father, Rev. 1. 6. (as all true Christians are, 1 Pet. 2, 5, 9.) should be made partakers of Christ (who is both our Meat-offering, our Sin & Trespass-offering;) and feeding on his flesh by faith, should be nourished unto life eternal, John. 6. 35. 50. 51. compared with Heb. 13. 10.—15. every male] and not the female: for the Priests wives & daughters might not eat of the most holythings, as they did of the holy and common things, v. 11. 13, 19. Lev. 6. 18, 29. and 7. 6. But now for our partaking of Christ, there is neither male nor female, for we are all one in Christ Jesus, Gal. 3. 28. holy] Hebr. holiness; in Greek, holy things shall they be unto thee: meaning that only the Priests, and they in their holiness and cleanness should eat thereof. The blemished Priests might eat, but the unclean might not eat, Lev. 21. 21, 22. & 22. 3—6. The flesh i • self also must be holy, for if any unclean thing touched it, it was burnt and might not be eaten, Lev. 7. 19.

Vers. 11. And this] Here he passeth on to the [unspec 11] light holy things, which might be eaten by the Priests, male & female, without the Sanctuary. the heave-offering of their gift] that is, which the Israelites give to the Priest out of their heave-offerings: such were (as Rashi also here explaineth,) the heave-offering of the sacrifice of confession, & of the peace-offerings, and of the Nazarites ram: whereof see Lev. 7. 11, 12, 14. 32, 34. & Num. 6. 17—20. In Deu. 12. 6. 17. there is mentioned the heave-offering of your hand, w ^ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places. the wave-offerings] as the breast of the Peace-offerings, Levite. 7. 30, 31, 34. for that was waved, as the shoulder was heaved. thy daughters] understand, whiles they remained in their fathers house: but being married to strangers, they might not eat of the holy things; see Levite. 22. 12, 13. every clean person] though the Priests slave, bought into, or borne in his house; but no stranger, nor hired servant, Levite. 22. 10. 11. neither might any unclean person eat of it, Lev. 7. 20, 21.

Verse 12. All the fat] that is, as the Chaldee expoundeth [unspec 12] it, All the best; which the Greek translateth, All the first-fruits. The fat is often used for that which is good, and best of things; not of beasts only, but of wheat, as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here, of oil and wine; and so of the land in general; as Gen. 27. 28. and 45. 18. And as after God saith to the Levites, in v. 30. whē ye have heaved the fat thereof: so this concerned all the people, that they should do the like. They heave not up any but the fairest, saith Maimonides in Trumoth, ch. 5. sect. 1. See the annotations on Gen. 4. 4. the new oil] in Greek, the oil: so after, of the wine. The Law concerning these, is repeated in Deut. 18. 4. thus; The first- fruits of thy corn, of thy new wine, and of thy new oil. &c. shalt thou give unto him, that is, unto the Priest. Under these three, all other of like sort are comprehended; which the Hebrews explain thus: All man's meat that i • kept, which groweth out of the earth, is bound (to pay) the Heave-offering (or first-fruits.) And it is a commandment to separate out of it the first-fruits for the Priest, Deut. 18. 4. As corn, wine and oil are man's meat, and grow out of the earth, and have owners, as it is written, THY CORNE: so whatsoever is of like sort, is bound (to pay) the heave-offering, and likewise the tithes. Maimonides in Trumoth, ch. 2. s. 1. See after on v. 21. for the tithes. As for the first-fruits w ^ch the owners brought into the Sanctuary, Deut. 26. the Hebrews say, they were but of seven things only, as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests, & the first-fruits brought before the Lord, & there given to the Priest: for these were two gifts, as after shall be shown. the first- fruits] called in Hebrew, Reshith, that is, the first or the beginning: after in v. 13. he speaketh of first-fruits, called in Hebrew Biccurim; of them he saith, which they shall bring unto Jehovah, to wit, into the Sanctuary, according to the Law in Deut. 26. 2. 3, &c. of these he saith, which they shall give unto Jehovah; for they were not bound to bring them out of their place, but the Priests came where they were, and took them. These (for distinctions sake) the Hebrews call the great heave-offering; the other they call the first-fruits. So in this place, Sol. Rashi saith, the first- fruits of them, this is the great heave-offering. And of these, the Hebrew Canons say, The Israelites are not bound to take pains about the Heave-offering, and to bring it from the corn-floor to the City, or from the wilderness to the inhabited land; but the Priests go out to the corn-floors, and the Israelites give them their portion there. And if (the Priests) come not, then he separateth it, and leaveth it in the cornest •• re. And if there be wild beasts or cattle that wi •• devour it there, and there be none to keep it from them, our wise-men have ordained, that they should then bring it to the city, and be paid of the Priest for the bringing of it. For if he separate it, and leave it for the beasts, be profaneth the name (of God.) Maimonides in Trumoth, ch. 12. sect. 17 For the practice of these ordinances, see Nehem. 10. 35,—39. how the people brought their first-fruits and tithes to the nouse of God. which they shall give] The Law saith not how much they should give, but leaveth it to the people's liberality. Howbeit in Ezek. 45. 13. it is written, This is the Heave-offering which ye shall heave up; the sixth part of an Ephah of an Homer of wheat, &c. that was the sixtieth part; for an Homer contained ten Ephahs, Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits, less than the sixtieth part. The great Heave-offering hath no set measure by the Law; for it is said (in Deut. 18. 4.) The first (fruits) of thy corn, &c. But a man may not separate, save according to the measure which our wise-men have set, &c. And what measure is that? A good eye [that is, a liberal person] one of forty, and a mean (eye) one of fifty; an evil [eye, that is, a niggard] one of sixty. And he may not give less than one of sixty. Maimonides in Trumoth, ch. 3. s. 1, 2. The like measure they set for the other First-fruits brought into the Sanctuary. Maim. in Biccurim (or First-fruits) ch. 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Sirach, give the Lord his honor with a good eye, and diminish not the first-fruits of thine hands, Ecclus. 35 8. unto Jehovah] They were given unto the Lord, in that they were given by his appointment to his Priests, for their anointing (ve s. 8.) and service in his Sanctuary: therefore they were holy. For this cause the Priests were not to receive them after any base or servile manner, but as gifts due to the Lord, and to them from him; and as the Hebrew Canons show, the Israelites were to give them their portion with honor. And it was unlawful (for the Priests or Levites) to snatch away the heave-offerings, or the tithes: yea if they did but ask their portion with their mouth, it was unlawful; but they were to receive them with honor. For at the Lord's table they did eat, and at his: able they did drink; these gifts were the Lord's, and he did vouchsafe them unto them; as it is written, I have given unto thee the charge of mine heave-offerings, (Num. 18. 8.) Maimonides in Trumoth, ch. 12. sect. 18, &c. given unto thee] namely, for the Priest to eat, drink, and anoint himself with them, according to the ordinary use of the creatures. The (great) Heave-offering is given for meat, and for drink, and for anointing: for, anointing is as drinking, as it is said, And let it enter as water into his inward part, and as oil into his bones, (Psal. 109. 18.) And drinking is comprehended under eating; that he is to eat that which is wont to be eaten, and drink that which is wont to be drunk, and anoint with that which they use to anoint with, not with wine or vinegar. But they anoint with oil that is clean, and burn (in lamps) that which is unclean. Maim. in Trumoth, ch. 11. sect. 1. Who they were that might eat, and who might not eat of these Heave-offerings, i • shown in Levite. 22. 3, &c.

Vers. 13. The First-fruits] These were another gift, which the people brought into the Sanctuary, made concession over them to the Lord, and then gave them to his Priest: whereof see Deut. 26. 〈◊〉 . &c. These were paid before all other duties, before the great Heave-offering fore-mentioned, or the tithes after spoken of in verse. 21. The Hebrews say, When men separate the Heave-offering, and the Tithe, they are to separate them in order: as, he separateth the First-fruits [spoken of in Deut. 26.] first of all, and after them, the great Heave-offering; and after that, the first tithe [which was given to the Levites, verse. 21.] and after that, the second tithe, or tithe of the poor, [whereof fee Deut. 14. 22, 23, 28, 29.] Maim. in Trumoth, ch. 3. sect. 23. shall eat it] in Greek, shall eat them. Of the clean person in the Priests house, see verse. 11. The eating of these first-fruits, was to be only in Jerusalem, the holy City: and whosoever eateth of that gift wherein holiness is, blesseth (God) who sanctified them with the sanctification of Aaron, and commanded them to eat so or s • . Maim. in Biccurim, ch. 1. sect. 2.

Vers. 14. devoted thing] in Hebr. Cherem: of [unspec 14] this the Hebrews say, some things were devoted absolutely; and such are spoken of here, and given to the Priests: some things were devoted in special unto God, or to his Sanctuary; and they, o • the price of them, went to the Sanctuary. See the Annotations on Lev. ch. 27. verse. 28. &c. shall be thine] The use of these is not restrained to the Sanctuary, or holy City, or to the Priests alone; but (by the Hebrews) these were the Priests due in every place, and were common things. Maimonides in Biccurim, ch. 1. sect. 7.

Vers. 15. that openeth the womb] Hebr. every opening of the womb; which the Greek translateth, everything that openeth every womb (or matrice.) Hereby the first-borne only is meant, as the Law showeth in Exo. 13. 2. and such as were males, Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeem,] that is, thou shalt surely, or in any case redeem: the father was to give, the Priest to take the redemption money. It figured the redemption of God's people, called the Church of the first-borne, which are written in Heaven, Hebr. 12. 23. who are not redeemed with corruptible things, as silver and gold, &c. but with the precious blood of Christ, 1 Pet. 1. 18, 19. So being bought from among men, they are the First-fruits unto God, and to the Lamb, Rev. 14. 4. of the unclean beast] this is translated in Greek, of unclean beasts, as implying all sorts: elsewhere the Law mentioneth the Ass, it may be for an instance, Exod. 13. 13. and 34. 20. But the Hebrews say, The unclean bea • spoken of here, is the Ass only. Maim. in Biccurim, chap. 12. sect. 3. thou shalt redeem] the Ass, was to be redeemed with a Lamb, or else, the owner was to break the neck of the Ass: see the notes on Exod. 13. 13. and 34. 20. The Hebrews say, These two commandments (of redeeming it with a Lamb, or of breaking the neck of it,) were of force in every place, and at every time: and the commandment of redeeming it, was before the commandment of breaking the neck of it. The Lamb wherewith it was redeemed, was given to the Priest, Numb. 18 15. The first-borne Ass was unlawful to be used (or made profit of) till it were redeemed. And if he sold it before it were redeemed, the price of it was unlawful &c. Priests and Levites are freed from redeeming the first-borne Ass; for it is said (in Num. 18. 15.) The first-borne of man, and she first-borne of the unclean beast, thou shalt redeem. Whosoever was charged to redeem the first-borne of man, was likewise for the unclean beast: and he that was free frō the one, was free from the other. Maim. in Biccurim, ch. 12. See other things noted hereabout, on Exod. 34. 20.

Vers. 16. Redeemed of him] or of them, meaning [unspec 16] the men fore-spoken of: the Greek translateth, the redemption of him: and Targum Jonathan addeth for explanation, of the son of man. from a month old] Hebr. from the son of a month. See the Annotations on Lev. 27. 6. the silver of five shekels] that is, five shek • ls of silver. This sum was before given for every first-borne, Num. 3. 46. 45. twenty gerahs] The gerah weighed 16. barley-corns, the shekel of the Sanctuary (or holy shekel) weighed 320. barley-corns, as is before noted on Levite. 17 25. The Hebrews hold that this redemption of the son, might be either with money, or monies worth, so as it were of moveable goods, but not with lands, nor with servants, nor with bills (or writings;) and if he redeemed his son with them, he was not redeemed. Maim. in Biccurim, c. 11. sect. 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel, Numb. 3. therefore they and their seed were freefrom this redemption: and so the Hebrew Canons say, Priests and Levites are freed from the redemption of their sons. And further, an Israelite that cometh of a woman of Levi, is free; for the case dependeth not on the father, but on the mother; as it is said, That which openeth the womb &c. Maim. ibidem, cap. 11. sect. 9.

Vers. 17. the firstling] or, the first-borne: in [unspec 17] Greek, the firstlings of cows, &c. understand, being a male firstling, as Exod. 34 19. otherwise it was not sanctified, or given to the Priest. A firstling which is both male and female hath no holiness in it at all; but it as a female, whereto the Priest hath no right. Maim. in Becoroth, ch. 2. s. 5. shalt not redeem] thou mayest not give the worth of it, or any other for it, but the beast it self is to be given: neither may the owner use, or make profit of it, or of the •• oll, or anything thereon, Deut. 15. 19. they are holy] and therefore must be hallowed (or sanctified) to the Lord, Exod. 13. 2. The Hebrews say, A man is commanded to sanctify the first-borne of his clean beast, and to say, Behold, this is holy. All are bound (to sanctify) the firstling of a clean beast; both Priests Levites, and Israelites: although the firstling is the Priests. If he have a firstling borne, he is to offer the blood & fat (on the altar,) and to eat the rest of the flesh according to the Law of the Firstlings. Maim. in Bechoroth, c. 1. s. 4. 7. a savor of rest] that is, as the Greek translateth, of sweet smell; which the Chaldee explaineth, that it may be accepted with favor before the LORD. But if it were blemished, it might not be offered by the Law, Lev. 22. 20, • 1 &c. What did they then with their blemished firstlings? The Law showeth in Deut. 15. and the Hebrews explain it, The firstling o • the clean beast is slain in the court-yard (of the Sanctuary,) as other light holy things: they sprinkle the blood, and burn the fat, and the residue of the flesh is eaten by the Priests. If the firstling have a blemish, whether it be borne with his blemish, or a blemish 〈◊〉 on it after it is perfect, yet it is the Priests. If he 〈◊〉 he may eat it in any place, or he may sell it; or feed others with it, whom he will, though it be an keathen: for it is a common thing; as it is written ( 〈◊〉 Deut. 15 21, 22.) And if there be any blemish therein, &c. thou shalt eat it within thy gates, the unclean and the clean shall eat it alike, as the Roe-bucke, and as the Hart: and loe that is the Priests goods. Maimon. in Bechoroth, ch. 1. s • ct. 2, 3.

Vers. 18. as the wave-broast] the parts of the [unspec 18] Peace-offerings given to the Priests, Levite. 7. 34. Set also before, on verse. 11.

Vers. 19. All the heave-offerings] the Greek and [unspec 19] Chaldee expound it, Every separated thing. This conclusion implieth all other holy gifts, expressed in other places of the Law, though not particulared here. And this showeth God's bounty to his Priests, in allowing them so large means of livelihood, for their service of him; that they might be encouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doors of God's Sanctuary, or kindle fire on his altar for naught. Malac. 1 10. And when the people neglected their duty, in not giving such things as were appointed, then was the house of God forsaken: and the godly governors looked to the redress hereof, Nehem. 13. 10, 11, 12, &c. The Hebrew Doctors write of 24. several gifts, which God bestowed on the Priests, with the order and use of them all. Four and twenty gifts were given to the Priests, and they are all expressed in the Law: and concerning them all, was the covenant made with Aaron. And whosoever eateth of any gift wherein holiness is, blesseth (God) who sanctified him with the holiness of Aaron, and commanded him to eat so and so. Eight of these gifts, the Priests did eat nowhere but in the Sanctuary, within the wall of the Court-yard. And fine gifts they did not eat but in Jerusalem, within the wall • of the city. And five gifts were not due unto them by the Law, but in the land of Israel only. And five gifts were due unto them, both within the land, a • a without the land. And one gift was due unto them from the Sanctuary. The eight gifts which they did not eat but within the Sanctuary, were these:

1 The flesh of the Sin-offering, whether fowl or beast, (Levite. 6. 25, 26.)
2 The flesh of the Trespass-offering, (Lev. 7. 1, 6.)
3 The Peace-offerings of the congregation, (Levite. 23. 19, 20.)
4 The remainder of the Omor (or Sheafe, Levite. 23. 10, &c.)
5 The remnants of the Meat-offerings of the Israelites, (Levite 6. 16.)
6 The two Loaves, (Levite. 23. 17.
7 The Shew-bread, (Levite. 24. 9.)
8 The Lepers log of oil, (Levite. 14. 10. &c.)

These were not eaten but in the Sanctuary.

The five which they might not eat but in Jerusalem, [and before that, within the campe of Israel, to which Jerusalem afterward was answerable, as is noted on Numb. 2. 27.] were these:

1 The breast and shoulder of the Peace-offerings, (Levite. 7. 31. 34.)
2 The Heave-offering of the sacrifice of confession, (Levite. 7. 12. 14.)
3 The Heave-offering of the Nazarites Ram, (Numb. 6. 17. 20.)
4 The First long of the clean beast, (Num. 18. 15. Deut. 15. 19, 20.)
5 The First-fruits, (Num. 18. 13.) These were not eaten but in Jerusalem.

The five things due from the land of Israel only, were:

1 The Heave-offering (or First-fruits, Numb. 18. 12.)

2 The Heave-offering of the Tithe, (Numb. 18. 28.)

3 The Cake, (Numb. 15. 20.) And these three were holy.

4 The First of the Fleece, (Deut. 18. 4.)

5 The field of possession, (Numb. 35.) and both of these were common. These were not due unto them by the Law; save in the Land of Israel.

The five things due to the Priests in every place, were;

1 The gifts (of the beasts slain, Deut. 18. 3.)
2 The redemption of the First-borne son, (Numb. 18. 15.)
3 The Firstling of the Ass, (Exod. 34. 20. Num. 18.)
4 The restitution of that which is taken by rapine from a stranger, (Num. 5. 8.)
5 The devoted things, (Num. 18. 14)

These five are common things, in all respects.

Th • ▪ gift due unto them from the Sanctuary, was;

1 The skins of the Burnt-offerings, (Levite. 7. 8.) And the same Law was for the skins of the other most holy things: they all were the Priests.

The gifts which the females had part in, as well as the male (Priests) were five. 1 The Heave-offering (or first fruits.) 2 The Heave-offering of the tithe. 3. The cake. 4 The gifts of the beast, (Deut. 18. 3.) 5. And the first of the fleece. Maimonides in Biccurim ch. 1. sect. 1. &c. a covenant of salt] that is, a stable, firm and incorruptible covenant. So the kingdom over Israel was given to David and to his sons, by a covenant of salt, 2. Chron. 13. 5. and there the Greek explaineth it, an everlasting covena 〈…〉 .

Vers. 20. Thou shalt have] This concerneth not so much Aaron himself, (who died before he came [unspec 20] into the Land, Numb. 20. 28.) as his posterity; and not them only, but all the Levites; as alter Moses showeth in Deut. 18. 1. The Priests the Levites; all the tribe of Levi, shall have no part, nor inheritance with Israel. inheritance in their land] which was divided by lot to the other tribes, according as God numbered them, when the tribe of Levi was numbered apart, Numb. 26. 53, 55, 57, 62. Notwithstanding, they had cities to dwell in, and suburb given from the other tribes, Num. 35. and in Ezek. 48. 10. &c. an holy oblation out of the spiritual land, is given to the Priests and Levites. a part or, a portion, a share among them. This word, though often it be spoken of a part or portion of land, as in Ios. 15. 13. and 19. 9. and 18. 5. &c. yet also it is meant of a part in the spoils or prey, as in Numb. 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here, of the spoils gotten by war of the Canaanites, which were of great worth, as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Joshua said to some of the people, Return with much riches unto your tents, and with very much cattle, and with silver, and with gold, and with brass, and with iron, and with very much-raiment, &c. Ios. 22. 8. yet Levi might have none, because the Lord had given him his portion in the holy things; and he was to war another warfare in the Lord's Sanctuary, Numb. 4. 23. and according to the Apostles doctrine, No man that warreth, entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier, 2 Tim. 2. 4. O • this matter the Hebrews say; All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan; likewise they are warned that they take no part of the spoil, at the time when they conquer the cities, Deut. 18. 1. And a son of Levi, that taketh a part of the spoil, is to be beaten: and if he have received an inheritance in the land, they are to taken away from him. It seemeth unto me, that these things are not spoken but of the land, which was promised by covenant to Abraham, Isaac and Jacob▪ &c. But all other lands; which any of the Kings of Israel should subdue, the Priests and Levites were for those lands, and the spoils of them, like all other Israelites. And why had Levi no right of inheritance in the land of Israel, and spoils thereof, with his brethren? Because he was separated to serve the LORD, and to 〈◊〉 ster unto him, and to teach his right ways, and his just judgments unto many, as Deut. 33. 10. Therefore were they separated from the ways of the world; they wage not war, like other Israelites, neither have they inheritance, &c. but they are the Lord's power 〈…〉 written, Bless, Lord, his power, Deut. 33. 11. and the blessed (God) himself is their reward, as he saith, I am thy part and thine inheritance. Maimonytom. 3. Treat. of the Release and Jubiliee, ch. 13. sect. 10, 11, 12. So in Ezek. 44. 28. God saith of the Priests, ye shall give them no possession in Israel, I am their possession. 1 I am thy part] both by the g • ts foreappointed, (as is said in Deut. 18. 1. the Fire- offerings of Jehovah, and his inheritance, shall they eat;) and by other blessings, wherewith he would abundantly recompense their worldly want, administering unto them his heavenly graces. Hereupon the godly testified their faith, and hope in God, by these and such like speeches; God is my part for 〈…〉 Psal. 73. 26. Thou art my part, in the land of the living, Psal. 1. 42. 6. Jehovah is my part, saith my 〈…〉 therefore will I hope in him, Lament. 3. 24. 〈…〉 at thy word, 〈◊〉 that findeth great spoil, Psalm. 119. 162.

Vers. 21. And to the sons of Levi] Now followeth the Law concerning the Levites, who were [unspec 21] joined to the Priests in service, and so in provision for their maintenance. And this word And, Ch • zkuni her 〈…〉 teth as an addition to that which went before; saying that the covenant of salt forever, was to the Levites also. all the tenth] or, all the tithes. This is the first tithe which the Israelites paid to the Levites; after which they separated a second tithe, which they themselves did eat before the Lord, the first year and the second, and every third year gave it to the Levites and poor: whereof see Deut. 14. 22, 23. &c. Touching this, the Hebrews say, that the Israelites, After they had separated the great Heave-offering (or First-fruits spoken of in Numb. 18. 12.) they separated one of ten out of that which remained, and this is called the first tithe; and it is that which is spoken of in Numb. 18. 24. and this tithe was for the males and females of the Levites. They pay no tithe but of the choice (or best,) as it is said (in Numb. 18. 30.) When ye have heaved the fat thereof, &c. as the tithes which the Levites separate, is to be of the fat thereof; so the tithe which the Israelites separate from the floor or wine-press, is to be of the fat. They pay not the tithe but by measure, or by weight, or by number. He that separateth this tithe, blesseth (God) first, as they use to bless for other commandments: so he blesseth for the second tithe, and for the poor men's tithe, and for the tithe of the tithe, he blesseth for everyone severally. Maim. tom. 3. Treat. of Tithes, chap. 1. sect. 1. 13, 14, 16.

Vers. 22. not come nigh anymore] to serve in the [unspec 22] Tabernacle, as they did in the rebellion of Korah, Num. 16. to bear sin] that is, lest they suffer the punishment for their sin. So in verse. 23. bear their iniquity; as in v. 1. to die] or, and die; see the notes on Gen. 2. 3. this showeth the punishment to be death: the Greek translateth it, deadly (or death-bringing) sin.

Vers. 23. bear their iniquity] that is, bear the [unspec 23] punishment of their own iniquity, if they transgress; and of the people's, if they suffer them to transgress. Thus Sol. Rashi expoundeth it; They the Levites shall bear the iniquity of the Israelites; for it is their duty to warn strangers from coming near unto them.

Vers. 24. Heave up] in Greek and Chaldee, separate [unspec 24] unto the Lord: so in verse. 26. This showeth the tithes to be an oblation to the Lord, and a sign of the Israelites homage, subjection and thankfulness unto him for his blessings. And upon this ground, the Apostle proveth Melchizedek to be a greater Priest than Abraham, or Aaron; because Abraham (and all the Levites & Priests in his Ioynes) paid tithes to Melchizedek, Gen. 14. Heb. 7. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils; Heb. 7. 4.

Vers. 26. the tithe of the tithe] or, a tenth part of the tenth.

Vers. 27. as the fullness] or, as the plenty, that is, the plentiful increase; or, the full that is ripe liquor: the Greek translateth it, as the separated thing. Sol. Rashi saith, Fullness meaneth the ripe fruit, which is full. See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit. From hence the Hebrews gather, that seeing the Levites first tithes, (out of which they paid the Priests tithes,) were as the corn of the floor, and liquor of the press; therefore they were as common things. The first tithe is lawful to be 〈◊〉 by Israelites, and lawful to be eaten in uncleanness, for there is in it no holiness at all: and wheresoever holiness, or redemption of the tithe is spoken of, [as in Levite. 27.] it is not meant but of the second 〈…〉 they count the first tithes as common things, because it is said, And your heave-offering shall be reckoned unto you as the corn of the floor &c. as the floor and▪ wine-press are common for everything, so the first tithe (out of which the heave-offering is taken) is common for everything. Maimonides 〈◊〉 . of Tithe, chap. 1. s. 2. This is to be understood, after the Levites had separated the tenth of the tithe, then the rest should be common, like the corn of the floor, as is explained in verse. 30.

Vers. 28. Thus you also] or, So you also; you Levites [unspec 28] as well as the other Israelites, though you have no inheritance in the land, yet shall you honor the Lord with an heave-offering out of your first tithe: and it shall be reckoned or imputed unto you, as if you had lands and possessions, and offered tithes out of them. to Aaron] and so to his posterity the Priests, as was observed in the ages following, as it is written, And the Priest the son of Aaron, shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithe, unto the house of our God, to the chambers into the treasure-house, Nehem. 10. 38. Thus also are we to understand the Apostle, when he saith that the Priests, the sons of Levi who receive the office of Priest-hood, have a commandment to take tithes of the people according to the Law, &c. Heb. 7. 5. that the Levites took them of the people immediately, and the Priest mediately, in taking the tithe of the tithe from the Levites, as this place showeth, compared with Nehem. 10. 37, 38.

Vers. 29. Out of all your gifts▪ This is more general, [unspec 29] and seemeth to imply, besides the tenth of their tithe, the tenth also of other things, as of their own ground, the suburbs and fields which were given to the Levites, Num. 35. 4. So Chazkunt here saith, Out of all your gifts, ye shall heave up: to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities, they were bound to give unto the Priests▪ &c. And it is proportionable, that as God was to be honored with the tithes of other men's lands, so of the Levites, that they also hereby might signify their homage and thankfulness to God. Yea the Hebrews bring the Priests themselves also under this duty, saying; Levites and Priests do separate the first tithe, for to separate out of it the heave-offering of the tithe. And so the Priests do separate the other heave-offerings & the tithe for themselves, that the Priests may receive of all. Lest they should eat their fruits untithed, the Scripture saith, Thus you also shall heave up (Numb. 18. 28.) which we have heard expounded thus; YOU▪ these are the Levites; ALSO YOU, this implieth the Priests. Maim. Treat. of Tithe, ch. 1. sect. 3. the fat] that is, as the Chaldee expoundeth, the best, or fairest: in Greek, the first-fruits: see before, on verse. 12. & 21. So Chazkuni here saith, Of all the best and of all the fairest thereof, ye shall separate out of it the hallowed part thereof; that it may be an heave-offering.

Vers. 30. the revenue] in Greek, the fruit of the [unspec 30] threshing-floor. This word revenue, as the Hebrews distinguish it, is corn after it is cared; and after it is threshed and fanned, it is called (dagan) corn. Maimonides tom. 1. in Beracoth, ch. 3. sect. 1.

Vers. 31. in every place] Sol. Rashi explaineth it, [unspec 31] though it be in the place of burial; and that was an unclean place. The first tithes therefore which were paid to the Levi • es, might be eaten by them as common things, in every place: but the second tithe (which the owners separated after the first, and did eat themselves,) might not be eaten everywhere, but before the Lord only, that is, within the city of Jerusalem, after the Temple was built therein. See Deut. 14. 22, 23. &c. your house] that is, your household; as the Chaldee translateth it, the men of your house. a reward] or, wages; and so your due for your service: so the Apostle speaking of the honor due to the Ministers of Christ, saith, The laborer is worthy of his reward, 1 Tim. 5. 17, 18. and Christ himself sending his disciples to preach, said unto them, And in the same house remain, • aing and drinking such things as they give: for the laborer is worthy of his reward. Go not from house to house, Luke 10 7.

Vers. 32. bear sin for it] that is, bear the punishment [unspec 32] of sin for the tithe; which the Levites should do, if they heaved (or separated) not a tenth part of the best of that tithe from it, as is before commanded. profane the holy things] Hebr. the holinesses. This is a general warning both to Priests and Levites, that the holy things of the people be not profaned by them, nor suffered to be profaned by others. And holy things might be profaned, if either they were eaten out of the time limited by God, as in Lev. 19. 7, 8. or if the Priests were unclean when they did eat them, as Lev. 22 2, 3, 9. or, if others did eat them, to whom they did not pertain; as Levite. 22. 10, 15, 16. or if other the like unlawful actions were done or suffered. The Ministers of God therefore had this charge upon them, by all means to sanctify the Lord, his Tabernacle and holy things; that so they might procure the welfare and salvation both of themselves and others; as 1 Tim. 4. 16.

CHAP. XIX.

1. The Lord commandeth a red heifer to be slain by the Priest, some of her blood to be sprinkled, the residue with her body to be burned, together with Cedar wood; byssop and scarlet; and the ashes of all these to be gathered up and kept for the congregation, to make therewith a water of separation and purification from sin. 1 • The Law for the use of it, in purification of the unclean by the dead.

〈 in non-Latin alphabet 〉

ANd Jehovah spake unto Moses and [unspec 1] [unspec 2] unto Aaron, saying; This is the ordinance of the Law, which Jehovah hath commanded, saying: Speak unto the sons of Israel, that they take unto thee a red heifer, perfect, wherein is no blemish, upon which never came yoke. And ye shall [unspec 3] give her unto Eleazar the Priest, and he shall bring her forth, without the campe; and one shall slay her, before his face. And Eleazar [unspec 4] the Priest shall take of her blood, with his finger, and shall sprinkle of her blood directly before the Tent of the Congregation, seven times. And one shall burn the heifer, [unspec 5] in his eyes: her skin, and her flesh, and her blood, with her dung, shall he burn.

And the Priest shall take Cedar wood, [unspec 6] and hyssop, and scarlet, and shall cast them into the midst of the burning of the heifer.

And the Priest shall wash his clothes, and [unspec 7] he shall bathe his flesh in water, and afterward he shall come into the campe, and the Priest shall be unclean until the evening.

And he that burneth her, shall wash his [unspec 8] clothes in water, and bathe his flesh in water, and shall be unclean until the evening.

And a man that is clean shall gather up [unspec 9] the ashes of the heifer, and lay them up without the campe in a clean place; and it shall be for a reservation for the congregation of the sons of Israel, for a water of separation, it is a purification for sin. And he that gathereth [unspec] the ashes of the heifer, shall wesh his clothes, and shall be unclean until the evening: and it shall be unto the sons of Israel, and unto the stranger that s • j • urneth among them, for a statute for ever. He that toucheth [unspec 11] the dead of any soul of man, he shall be even unclean seven days. He shall purify [unspec 12] himself with it in the third day, and in the seventh day he shall be clean; and if he purify not himself in the third day, and in the seventh day, he shall not be clean. Who-soever [unspec] toucheth the dead, the soul of a man that is dead, and purifieth not himself, he defileth the Tabernacle of Jehovah, and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. This is the Law: When 〈◊〉 man dieth in a tent, all that come into the tent, and all that is in the tent, shall be unclean seven days. And every open vessel, which hath no covering bound upon it, it is unclean. And whosoever toucheth in the face [unspec 16] of the field, one that is slain with the sword, or a dead body, or a bone of a man, or a grave, he shall be unclean seven days. And they shall take for the unclean person, of the dust [unspec 17] of the burnt heifer of purification for sin; and he shall put thereto living water in a vessel. And a clean man shall take hyssop, and dip it in the water, and shall sprinkle it upon [unspec 18] the tent, and upon all the vessels, and upon the souls which were there, and upon him that touched a bone, or one slain, or one dead, or a grave. And a clean person shall sprinkle upon the unclean, in the third day, [unspec 19] and in the seventh day; and he shall purify him- self in the seventh day, and shall wash his clothes, and bathe (his flesh) in water, and shall be clean at evening. And the man [unspec 20] that shall be unclean, and shall not purify himself, that soul shall even be cut off from among the Church, because he hath defiled the Sanctuary of Jehovah; the water of separation hath not been sprinkled upon him, he is unclean. And it shall be unto them for [unspec 21] a statute for ever; and he that sprinkleth the water of separation, shall wash his clothes; and he that toucheth the water of separation, shall be unclean until the evening. And [unspec 22] whatsoever the unclean person toucheth, shall be unclean; and the soul that toucheth, shall be unclean until the evening.

Annotations.

〈 in non-Latin alphabet 〉 Here is the 39 Section of the Law, after the Hebrews account: See Genes. 6. 9.

THe ordinance] or, the statute, constitution, the [unspec] prescript ordinance; in Greek, the distinction of the Law. As in the former Chapter God gave order for his Ministers, the tribe of Levi, by whom the service in his Tabernacle should be performed, and his people should come near unto him, to offer all their sacrifices: so here he giveth a Law for all men generally, how they should be purified from their uncleanness, whensoever they were to come into his Sanctuary with their sacrifices, and for the service of his holy Majesty; that their hearts might be confirmed in his grace, against their own infirmities. take unto thee] that is, take and bring unto thee: see the like phrase in Gen. 15. 9. and Exod. 25. 2. and Levite. 24. 2. This heifer was taken of the people, to show the interest that they all had in it; and by faith, in that which it figured, Christ. a red heifer] Targum Jonathan addeth, a three yeereling: so in the Hebrew canons they say, It is commanded that the red heifer be of the third year, or of the fourth year, and it may be older. Maimonides in Pharah adummah (or Treat. of the Red heifer) chap. 1. sect. 1. perfect] in Greek, without blemish. As all sacrifices were to be unblemished, Levite. 22. so this; but the perfection here spoken of, the Hebrews refer to the color also, that it be perfect in redness, because if it have but two hairs black, it is unlawful, saith Sol. Rashi. The same is affirmed also by Maimonides, If it have two hairs white, or black • , &c. it is to be refused. Maimonides in Pharah, ch. 1. sect 2. no blemish] If it hath had a wenne (or wart) and it be cut off though red hair be grown in the place, yet is it disallowable. All blemishes that disable the holy things, disable this heifer. If it have been cut out of the mothers body, or been the price of a dog; or hire of an whore, (Deut. 23. 18.) or been torn, or been abused by man-kind (Levite. 20. 15.) it is unlawful. For whatsoever maketh holy things unlawful for the Altar, maketh the heifer unlawful. Maim. in Pharah, c. 1. sect. 6, 7. yoke] that is, which hath not been used of men for any work: and this is peculiar to this heifer, for other sacrifices were not disabled by the yoke, or any work, save the heifer for expiation of murder, Deut. 21. 3. This heifer excelleth other holy things, for work done by it, disableth it. As the yoke spoken of concerning the heifer, (Deut. 21.) maketh all other work like the yoke: so in this heifer, &c. But the yoke disableth her, whether it be in the time of working, or not: whereas other works disable her not, save in the time of working. As, if one bind a yoke upon her, although she hath not ploughed with it, she is unlawful: but if one took her in to tread out corn, (as Deut. 25. 4.) she is not made disallowable, until he tread out corn with her; and so in all like cases. Maim. in Pharah, ch. 1. sect. 7. As other sacrifices of beasts prefigured Christ, • o this in special figured him; red▪ in his human nature and participation of our afflictions, Isaiah. 63. 1, 2. Heb. 2. 14. 17, 18. perfect and without blemish of sin, both in his nature and actions, Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke, as being free from the bondage of sin and corruption, and from servitude to the ordinances of men in religion, and as doing voluntarily the things that pertained to our redemption, Lam. 1. 14. John. 8. 33, 34, 35, 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉 . 23. John. 10. 17, 18.

Vers. 3. unto Eleazar] he was Aaron's son, [unspec] and by doing this work, he was unclean, verse. 7. wherefor Aaron himself, who was the high Priest, did it not. Hence the Hebrews say, that An ordinary Priest was fit for to burn the heifer: for it is said, Give her unto Eleazar the Priest, and yet Aaron himself was living. And by word of mouth we have been taught, that this was done by Eleazar; and all other heiffers (were done) either by the high Priest, or by a common Priest. And he that did it, was arrayed with the four ornaments of a common Priest, whether he were the high Priest, or an ordinary Priest that did it. Maimonides in Pharah, ch. 1. sect. 11. 12. It figured that the work of our redemption and purification from sin, should be the work of Christ's Priestly office, Heb. 9. 9, 13, 14. He in performing the truth of this type, was both Priest and sacrifice. he shall bring] The Greek translateth, they shall bring; and so after, they shall slay; as if, not Eleazar himself, but some other at his appointment did it. And the words following, he shall slay her before his face, seem to imply so much, that some other man did slay her before Eleazars face. And it is frequent in Scriptures to make one the doer of a thing, which he commandeth to be done; as Pilate gave the body of Christ to Joseph, Mark. 15. 45. that is, commanded it to be given, Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen: 39. 22. and 48. 22. without the campe] which figured Christ's suffering without the gates of Jerusalem, Hebr. 13. 11, 12. So in ages following, they burned this heifer without Jerusalem, as in the Hebrew records it is said, They burn not the Heiffer, but without the mountain of the house (of God,) as it is written, And he shall bring her forth without the campe, (Numb. 19. 3.) and they use to burn it on mount Olivet. Maimonides in Pharah, ch. 3. sect. 1. Without the Campe, malefactors were to be put to death, Lev. 24. 10. Num. 15. 36. one shall slay her] a stranger (or other man) did slay her, and Eleazar beheld it, saith Sol. Rashi on this place. So in verse. 5. he shall burn the heifer, in his eyes; that is, another man shall burn her in Eleazars sight: which is confirmed by verse. 7, 8. where first the Priest (Eleazar) is commanded to wash his clothes, and after, he that burned her was to wash his clothes; so that these were divers men. Hence also the Hebrews say, They may not slay two red heiffers at once, for it is written, And he shall slay her. Maim. in Pharah, ch. 4. sect. 1.

Vers. 4. with his finger] figuring the finger, that [unspec 4] is, the Spirit of our Priest Christ Jesus, whereby he hath sprinkled the way for us into heaven, and our hearts from an evil conscience, that we may have access thither by his blood, Heb. 9. 22, 23, 24. and 10. 19, 20, 22. For as the fi • ger of God, Luk. 11. 20. is interpreted the Spirit of God, Matth. 12. 28. so the finger of the Priest here, signified the Spirit of our High Priest Christ, by the power whereof, our way is prepared into the kingdom of God, through the applying and sprinkling of his own blood, Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrews gather from this precept, that it was unlawful to receive the blood in a vessel, because it is said, the Priest shall take of her blood with his finger. Maim. in Pharah, ch. 4. sect. 4. directly before the Tent] that is, towards the fore-part, or door of the Tabernacle. The Priest stood without the camp, where the heifer was slain, and there sprinkled towards the Sanctuary seven times, (which is a full and complete number, as is noted on Levite. 4. 6.) and that place being a figure of Heaven, Hebr. 9. 24. this sprinkling thitherward, typed out how liberty should be procured for God's people, to enter into the holiest by the blood of Jesus, by the new and living way, which he hath consecrated for us. Hebr. 10. 19, 29. By the Hebrew Canons, If he sprinkled (the blood) and not towards the Sanctuary, it was unlawful. Likewise if he did slay or burn her, and not over against the Sanctuary, it was unlawful. Maimonides in Pharah, ch. 4. sect. 5.

Vers. 5. one shall burn] that is, some shall burn [unspec 5] in Eleazars sight; or, Eleazar shall cause it to be burnt before his eyes. For another man burned it, as appeareth by verse. 8. wherefore Targum Jonathan explaineth it, another Priest shall burn. The burning of the heifer without the campe, figured how Jesus, that he might sanctify the people with his own blood, should suffer without the gate (of Jerusalem,) Hebr. 13. 11, 12.

Vers. 6. Cedar wood] this, with the hyssop and [unspec 6] scarlet following, were used in the cleansing of Lepers that were healed, Lev. 14. 4. See the Annotations on that place. The Cedar is one of the greatest and tallest trees (opposed to the hyssop as the lowest, 1 King. 4. 33.) it is durable wood and rotteth not, being choice (or excellent) Song. 5. 15. figuring the perpetual efficacy of the death of Christ, who by one offering hath perfected forever them that are sanctified, Hebr. 10. 14. eyzop] or hyssop, whereof see Exod. 12. 22. As here it was burned with the heifer, so after in verse. 18. a sprinkle was made with it, figuring the virtue and odour of Christ's death, to purge our sins, and to sprinkle our hearts from an evil conscience, Hebr. 1. 3. and 10. 22. scarlet] or, twice died scarlet, called in Hebrew Sheni tholagnath; whereof see Exod. 25. 4. This bloody color sometime signifieth Sins, Isaiah. 1. 18. and it is the death and blood of Christ that cleanseth us from all sin, Rom. 6. 10. 1 John 1. 7. the preaching hereof maketh the lips like a thread of scarlet, Song 4. 3. into the midst of the burning] The manner of burning this heifer in the ages following, is described by the Hebrews thus: They made a bank (or causey) from the mountain of the house of God (in Jerusalem) unto mount Olivet; [the mountain which our Lord Jesus used to frequent, Luke 21. 37. Joh. 18. 2. whither he went the night that he was betrayed • o death, Luke 22. 39, 40, &c. and it was over against the Temple, Mar. 13. 3. and from thence, after his resurrection, he ascended up into heaven, Act. 1. 9.—12.] and the heifer, and he that burned her, and all that assisted him in the burning of her, went out from the mount of the Temple, unto mount Olivet, upon that bank. The Elders of Israel wen • before them on their feet to mount Olivet, and there was a place to baptize (or wash) in: and the Priest and they that assisted him to burn the heifer, went on the bank, and came to mount Olivet, &c. and the Elders imposed their hands upon the Priest, and said unto him, wash once. He went down and washed, and came up and wiped himself. And there was wood laid in a row, wood of Cedar, and Oke, and Fir-tree, and Fig-tree, which they took and made a pile of, like a tower; &c. and the fore-part was towards the West; [that was towards the Temple.] Then they bound the heifer, and laid her upon the pile of wood, with her head to the South, and her face to the West; and the Priest stood on the East-side, with his face 〈◊〉 the West. He killed her with his right hand, and took the blood in his left hand, and sprinkled with the finger of his right hand, of the blood that was in 〈◊〉 palm of his left hand, seven times towards the 〈◊〉 holy place (of the Temple.) At every sprinkling, 〈◊〉 dipped his finger in the blood, and the residue of 〈◊〉 blood which was on his finger, was u • lawful to sprinkle with; therefore at every sprinkling he wiped his finger on the body of the heifer. When he had made an end of sprinkling, he wiped his hands on the heiffers body, and came down from the pile, and kindled the fire with small sticks, which he put under the sticks of the pile, and the fire began to burn, and the Priest stood a far off, and observed it, till the fire burned upon her, and her belly cleft asunder. And afterward he took Cedar wood and eyzop, not less than an hand-breadth, and wool died in scarlet, five sh • kels weight, &c. And he bound the eyzop with the Cedar, with the tongue [or long piece] of scarlet, and cast them into her belly, (Numb. 19. 6) And he cast them not in, before the fire was kindled upon the b 〈…〉 ke of her body, nor after that she was burnt to ashes; and if he did, it was unlawful; for it is said, into the midst of the burning, not before the fire is kindled on her body, nor after she is turned to ashes. Maimonides in Pharah adummah, ch. 3. sect. 1, 2.

Vers. 7. Wash his clothes] which was a sign of [unspec 7] purification from uncleanness, as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heifer, verse. 8. and the clean man that gathered up her ashes, verse. 9, 10. Hereby the imperfection of the Legal Priesthood was shown, in that the Priests which prepared the means of sanctification for the Church, were themselves polluted in the preparing and doing of them, as may be gathered by proportion from Hebr. 7. 27, 28. and 10. 1, 2, 3. The sin also of the Priests, and others that procured the death of Christ, (though it was the life of the world,) seemeth hereby to be signified, Matth. 26. 65, 66, &c. Act. 2. 22, 23, 38. and 3. 14, 15, 17, 18, 19. Albeit by the tradition of the Hebrews, they were very careful about the cleanness of the Priests, when they did this work: for, the Priest that burned this heifer, they separated him (from his house) to a chamber prepared in the Court (of the Temple,) which was called the Stone chamber, because all the vessels thereof were of stone, which do receive no uncleanness, and he ministered in a vessel of stone all the seven days that he was separated, and his brethren the Priests might not touch him, for the more care of his cleanness. Seven days before the burning of the heifer, they separated the Priest that burned her from his house, as they separated the High Priest for his service on Atonement-day, (whereof see the notes on Levite. 16. 33.) Also they separated him from his wife, lest she should have her disease, and so he be unclean seven days, (as Levite. 15. 24.) Every of those seven days of his separation, they sprinkled him with the water of purification, (lest • e should be unclean by the dead, and not know it.) end with the ashes of the heifer that had been burned already (before.) Maimonides in Pharah, ch. 2. Notwithstanding all this care, Whosoever busy themselves about this heifer, from the beginning to the end, do make their garments unclean, and are bound to wash themselves, and are unclean till the evening. And wheresoever the Law speaketh of washing of clothes for uncleanness, it is to teach us, that not the clothes only upon him are unclean, but every cloth 〈◊〉 vessel which this unclean person shall touch, whiles his uncleanness is on him is made unclean. And not this heifer only, but all Sin-offerings that are burnt (without the campe) whether bullocks or goats; he that burneth them, defileth • is clothes, the time of the burning of them, till they be turned to ashes: (Levite. 16. 28.) Maim. ibidem, c. 5.

Vers. 9. a man that is clean] this man is said in [unspec 9] Targum Jonathan to be a Priest. the ashes] It is reported, that After they had finished the burning of her, they beat her with staves, her and all the wood of the pile wherewith she was burned; and sifted all with sives: and whatsoever was black, which possibly they could pound and make it ashes, either of her flesh, or of the wood, they pounded it till it was made ashes; and that which had no ashes in it, they left the same; and every of her bones that remained unburnt, they pounded. Maimonides in Pharah, ch. 3. sect. 3. As the burning of the heifer signified the sufferings of Christ, Hebr. 13. 11, 12. so the ashes were the monument of his most base and utmost afflictions; for ashes were used as greatest signs of sorrow and misery, 2 Sam. 13. 19. Job 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgments, Ezek. 28. 18. But the memorial of Christ's most ignominious death, is to be kept as a most glorious monument of our life, justification and sanctification through faith in his name, 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8, 9, 10. without the campe] to signify, that they which would have part in the death of Christ, must go forth unto him, without the campe, bearing his reproach, Heb. 13. 13. in a clean place] figuring a clean heart, and pure conscience, in which only the monuments of Christ's death are reserved by faith, Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say, They gathered not any of her ashes to lay it up in the court (of the Sanctuary:) but they divided all the ashes into three parts. One part they put in (the place called) the Cheil, [the Fort or Frontier,] and another part, in mount Olivet, and the third was parted to all the Wards (or Custodies of the Levites.) That which was parted to all the Wards, the Priests sanctified therewith; and that which was put in mount Olivet, the Israelites sprinkled with it: and that which was put in the Cheil, was reserved and laid up, as it is written, AND IT SHALL BE FOR THE CONGREGATION FOR A RESERVATION; to teach that they laid up (some) of it. And thus they laid up some of every heifer which they burned, in the Cheil. And they did (burn) nine red heiffers, after they were commanded this precept, till the desolation of the second Temple. The first was done by Moses our Master, the second by Ezra, and seven after Ezra, till the Temple was destroyed. And the tenth shall be done by the King Christ, who be reviled with speed, Amen, So be the good will of God. Maimonides in Pharah, ch. 3. sect. 4. This last speech of the Jew, showeth their zeal without knowledge; for we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ, 1 John. 5. 20. and by him was this legal type (as all other) accomplished; as it is written, If 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? Hebr. 9. 13, 14. Wherefore Christ the King hath been • evealed, and they have done unto him whatsoever they would: but even unto this day, when Moses is read, a veil is laid upon their heart, so that they cannot steadfastly look to the end of that which is abolished; nevertheless when it shall turn to the Lord, the veil shall be taken away, 2 Cor. 3. 15, 16. Then shall they look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, &c. Zach. 12. 10. And this day, God cause to come with speed, Amen. for a reservation] or, for an asservation, a keeping, that is, to be reserved or kept: See the like phrase in Exod. 16. 32, 33, 34. Num. 17. 10. Sol. Rashi here saith, That which was in the Cheil (or Fort) was put there for a reservation, according to that sore-noted out of Maimonides. But this may be understood of all the ashes, (and not of a third part only,) which was kept for the use of Israel, as after followeth. for the congregation] Hence the Hebrews say, that all Israelites were sit to keep it. Therefore any of the common people, which bringeth a vessel out of his house, though an earthen vessel, and saith, This vessel is clean for the Sin (water,) l • e it is clean, they sanctify in it, and sprinkle out of it; though that vessel is unclean for the Sanctuary, and for the heaveoffering. And so any of the common people that shall say, I am clean for the Sin-water, or that hath the Sin-water by him, and saith it is clean, he is to be trusted: for there is no man of Israel too vile for it. Maim. in Pharah, ch. 13. sect. 12. water of separation] that is, water to be sprinkled for separation, to be sprinkled on such as are separated and removed, because of uncleanness, from other people. This appeareth by verse. 13. where it is said, because the water of separation was not sprinkled upon him. The Hebrew Niddah, which properly signifieth a separation or removal for uncleanness, is sometime figuratively used for uncleanness it self, which is to be done away; as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it, is called the water of separation; which the Greek and Chaldee versions call water of sprinkling, because it was sprinkled on the unclean to purify him; verse. 18. 19. According to which phrase, Christ's blood is called the blood of sprinkling, Hebr. 12. 24. because it purifieth the conscience, and was figured by this sprinkling water, Heb. 9. 13, 14. a purification for sin] Hebr. a sin: which word as it is often used for a Sin-offering, or sacrifice that expiateth sin, as in Lev •• . 4. 3, &c. so here it is the name of that water which purified sin, as a • ter is manifested in verse. 12. &c. Wherefore the Greek translateth, it is a sanctification, or a purification. And these two names here given to this water, the Prophet useth, when he foretelleth the grace of Christ; In that day there shall be a fountain • pened to the house of David, and to the inhabitants of Jerusalem, for Sin, and for Separation, Zach. 13. 1. that is, for a purification for sin, and for a water of separation for uncleanness, which the Greek there interpreteth, for a removal away, and for a sprinkling.

Vers. 10. shall wash] as when any blood of the [unspec 10] Sin-offering was sprinkled on a garment, it was to be washed, Levite. 6. 27. so here he that gathered up ashes was to wash his clothes, for it could not be but some of the ashes would light upon them. See the notes on verse. 7. the stranger that sojourneth] in Greek, the proselytes that are adjoined.

Vers. 11. of any soul of man] that is, of any dead [unspec 11] man, or any corpse of man: the soul is here used for the dead body, as is noted on Levite. 19. 26. and Numb. 6. 6. and this is an explanation of the former dead, that it is meant of man only: for he that touched a dead beast, was not unclean seven days, but one day only, Lev. 11. 24, 27, 39. neither was he to be sprinkled with these ashes. Sol. Rashi here saith, it is spoken to except the soul of a beast, for the uncleanness thereby needeth no sprinkling▪ unclean seven days] during which time of his uncleanness, he might not come into the Sanctuary, nor touch any holy thing, Levite. 7. 19, 21. nor be in the Lord's Campe, Numb. 6. 2. (unto which the city Jerusalem was answerable in the ages following, called therefore the Holy City, Nehem. 11. 1, 18. Matth. 4. 5.) And hereby was figured such as were dead in trespasses and sins, Ephes. 2. 1. and such as have their consciences defiled by dead works, Heb. 9. 13, 14. which may not enter, during their uncleanness, into the city of God, R • vel. 2 • . 27. Of this legal pollution, the Hebrews have these sayings; A dead person defileth by touching & by bearing, and by the Tent, with seven days uncleanness. The uncleanness by touching, and by the Tent▪ are expressed in the Law, Num. 19. 11, 14. Uncleanness by bearing, is by tradition [gathered by consequence.) For if a dead beast, which maketh one unclean but till evening, and defileth not by the Te • t, doth defile by bearing, as is written in Levite. 11. 25. how much more doth a dead man. And as a dead beast which by touching defileth till evening, defileth 〈…〉 evening by bearing; so a dead man which by touching de • ileth seven days, defileth also sevē days by bearing. Uncleanness by touching▪spoken of in every place, whether of a dead man or other unclean things, is when a man with his flesh toucheth the unclean thing it 〈◊〉 ▪ whether it be with his hand, or with his foot, or with any other part of his flesh, &c. Uncleanness by bearing spoken of in any place, either of a dead man, or of other unclean things, is when a man beareth the unclean thing, although he touch it not; although a store be betwixt him and it. Forasmuch as he beareth it, he is unclean; whether he bear it on his head, • r 〈◊〉 his hand, or with any other part of his body▪ 〈◊〉 though the unclean thing hang by a thread, or by 〈◊〉 hair, if he hand the thread on his hand, and l •• t up 〈◊〉 unclean thing by it, loe he beareth it, and is unclea •• . Nothing is defiled by bearing, save man only▪ 〈◊〉 vessels. As; if a man hold in his hand ten vessels, one above another▪ & a dead carcass, or any the like thing be in the uppermost vessel, the man is unclean by bearing the carcass, and the vessels upon his hand are all clean, save the uppermost vessel which the unclean thing toucheth; and so in all like cases, &c. There is no kind of living thing, which is defiled whiles it is alive, or that doth defile whiles it is alive, save man only, and he that is of Israel, &c. A dead man defileth not till his soul be departed from him, as it is written, The soul of a man that is dead, Num. 19. 13. A dead untimely birth, &c. defileth by touching, by bearing, and by tent, as a great man which is dead; as it is written, He that toucheth the dead of any soul of mā, Nū. 19. 11. Likewise so much as an olive of a dead man's flesh, either moist or dry as a potsherd, defileth as doth a whole dead man. A lim cut off from a living man, is as an whole dead man, & defileth by touching, by bearing, and by tent, though it be but a little lim of a child of a day old, &c. A lim separated from a dead man, defileth also by touching, by bearing, & by tent, as doth the dead man, &c. Maim. tom. 3. in Tumath meth, ch. 1. & 2. These & other the like legal pollutions, teach God's people how careful they should be, that they defile not themselves with sin, or communion with dead and sinful works; as the Apostle saith, Touch not the unclean thing, 2 Cor. 6. 17. Be not partaker of other men's sins, keep thyself pure, 1 Tim. 5. 22.

Vers. 12. He shall purify himself] by sprinkling [unspec 12] the foresaid water; as the Chaldee expoundeth it, He shall sprinkle; the Greek, He shall be purified. The original word signifieth to purify from sin; which showeth that this outward uncleanness figured the pollution of the soul by sin; and the purification here commanded, signified repentance from dead works, and faith towards God, w ^ch purifieth the heart, Heb. 6. 1. Act. 15. 9. with it] with the water fore-spoken of, v. 9. and the ashes, as Targum lonathan here expresseth: the manner whereof followeth. he shall be clean] that is, as the Greek translateth, and he shall be clean, and in the seventh] Chazkuni here observeth, Lest any should think, if he forget and be not sprinkled in the third day, he may be sprinkled twice on the seventh day, and it will serve the turn as if he were sprinkled on the third day, and on the seventh; therefore the Scripture saith, If he purify not himself in the third day, and in the seventh, &c. for it is necessary that there be three days between sprinkling and sprinkling.

Vers. 13. the soul] that is, the corps, as before is [unspec 13] shown. that is dead] in Greek, if he be dead. From these words the Hebrews gather, that the diad defileth not, till his soul be departed. Maim. in Tumath meth, c. 1. s. 15. For death is the departing of the soul from the body, Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle] if he come in that estate into the court of the Tabernacle: yea though he have washed himself, yet if he have not been sprinkled the third day and the seventh day, he defileth it, as I •• chi here noteth, and Moses after showeth. that soul shall be cut off] in Chaldee, that man shall be destroyed. This is mean • if he come in presumptuously; but if he do it ignorantly, he is to bring a sacrifice, Lev. 5. 3.—6. So the Hebrews explain this Law. Maim▪ in Biath hamikdash, ch. 3. sect. 12. See the notes on Num. 6. the water of separation] in Greek and Chaldee, the water of sprinkling. This signified, that when any have sinned he cannot be cleansed from it before God, by any of his own works, nor satisfy by his own sufferings, but only by having his conscience sprinkled with the blood of Christ by his spirit; for that is it which clean • eth us from all sin. 1 John 1. 7. Heb. 9. 13. 14.

Vers. 14. in a tent] and so by proportion, in a [unspec 14] house, as the Greek here translateth it; for a tent is named, because the people then dwelt in tents in the wilderness. But for uncleanness the Hebrews say, that only a tent was unclean, and to be sprinkled, as is after noted on verse. 18. and all that is in the • ent] the pollution by the dead is in this respect above all other pollutions, as the Hebrews say, The uncleanness of the t • nt is not like other uncleannesses, but by the dead only. And whether there come into the tent (of the dead) man or vessel, or the dead be brought into the tent where men or vessels are, or that the dead be with men or vessels under the same tent, they are unclean. Whether he come wholly into the tent of the dead, or come but some part of him, he is unclean by the t • nt. Though he do but put in his hand, or the tops of his fingers, &c. he is all unclean, &c. Whether the dead person be an Israelite or an heathen, he defileth by being touched or carried, but an heathen defileth not by tent. This is by tradition, for l • e he saith of the war of Midian, whosoever hath touched any slain, Num. 31. 19. and he mentioneth not there the tent. Likewise an heathen is not made unclean by the dead, but an heathen that toucheth the dead, or beareth him, or cometh into the tent where (the dead) is, loe he is as if he had not touched him. And why? because he is as a beast that toucheth the dead, &c. And this is not for the dead only, but for all other uncleannesses everyone, heathens and beasts are not made unclean by them. Ma • m. in Tumath meth, c. 1. s. 10, 11, 12, 13. unclean seven days] This is the ordinary time for the uncleanness of men or of vessels that are defiled by the dead; but those which touch such a defiled man, are unclean but until evening, verse. 22.

Vers. 15. every open vessel] The Chaldee translateth [unspec 15] it, every open earthen vessel, (or vessel of potters clay:) and so the Hebrew Doctors expound this Law, as Rashi saith, The Scripture speaketh of an earthen vessel which receiveth no uncleanness in the outside of it, but in the inside▪ &c. So Maimonides in Tumath meth, c. 21▪ Of vessels & their uncleanness, see the annotations on Lev. 11. 32, 33. no covering bound upon it] in Creeke, not bound with a bond upon it: by covering, some understand a cloth upon it. The vessel was so to be stopped, that the air of the tent might not go into it▪ then both it and all things in it were clean, otherwise they were unclean. From hence the Hebrews gather also by proportiō, that if another tent were within the tent of the dead, the things in it were clean, because they were hid or covered; and likewise if the unclean thing were swallowed up by a living creature. But nothing put up in vessels was free from uncleanness, except the vessel had a covering bound upon it. Neither was anything clean by being buried in the ground under the tent or house: but if an house were unclean, and vessels were hidden in the floor thereof, though an hundred cubits underneath, they were unclean. Maim. in Tumath meth, ch. 20.

Vers. 16. in the face of the field] that is, in the [unspec 16] open field where no tent is, there pollution is by touching only. slain with the sword] or with any other instrument; the sword is named for an instance. Therefore in Num. 31. 19. the law saith more generally, whosoever hath killed any person, and whosoever hath touched any slain, &c. Targum Jonathan here addeth, one that is slain with the sword, or the sword wherewith he was slain. So in the Hebrew Canons it is said, the sword is as the dead person, to wit, for defiling him that touched it. Maim. in Tumath meth, c. 5. s. 3. The word sometime is used for wounded, though not dead, as in Ps. 69. 27. and 109. 22. Hereupon the Hebrews say, A lim cut off from a living man, it is as an whole dead man, and maketh unclean by touching, by bearing, and by tent, though it be but a small lim of a child of a day old. For there is no stinted measure of limbs, as it is written, whosoever toucheth in the face of the field, one that is slain with the sword, and it is a known thing that it is all one whether he be slain with the sword, or with a stone, or with other things. This teacheth that he is unclean, which toucheth a lim that the sword hath cut off; provided that it be a whole lim as it is created of flesh, sinews and •• nes. Maim. in Tumath meth, c. 2. s. 3 • or a dead body] though not slain by violence, but dying alone. abone of a man] By reason of this uncleanness by dead men's bones, the Prophet saith, When any seeth a man's bone, he shall set up a sign by it, till the buriers have buried it, &c. Eze. 39. 15. The Hebrews write that the blood also of a dead man defileth as doth the dead man: but the blood of a living man (they say) is clean, so long as he is alive. Maim. in Tumath meth, c. 2. a grave] or a sepulcher, to wit, wherein any dead have been buried. A grave, all the while that uncleanness is within it, defileth by touching and by tent, as doth the dead person, by the sentence of the law, Nū. 19. 16. And whether one touch the top of a grave, or touch the sides of it (he is unclean.) A field wherein a grave is plowed up and the bones of the dead are consumed into dust, that dust defileth by touching and by bearing. Maim. in Tumath meth, c. 2. s. 15, 16. Thus the pollutiō by mankind being dead, is above all other legal pollutions whatsoever: w ^ch lively showeth the fruit and effect of sin, w ^ch caused death, Rom. 6. 23. and the horror of death, holding men in subjectiō, until by the voice of Christ they be raised & brought out of their graves, John. 5. 28, 29. The Hebrews say, The cause of the uncleanness of the dead, is by means of the Angel of death [the devil] that brought poison into man. R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sin, even dead whiles they are alive, Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave, Psal. 5. 10. so that their corrupt words and sinful works do infect others, 2 Tim. 2. 17, 18. 1 Cor. 5. 6.

Vers. 17. And they shall take] that is, some shall [unspec 17] take, some clean man, as v. 18. for the unclean] to cleanse him. of the dust] that is, of the ashes, as the Greek explaineth it. of the burnt • e •• er of purification for sin] Hebr. of the burning of •• nne, that is, of the Sin-offering (the heifer) that is burned, v. 9. he shall put] that is, some clean man shall put. living water] that is, as the Chaldee expoundeth it, spring (or welling) water, which for the continual motion is called living water, as is noted on Lev. 14. 5. and Gen. 26. 19. in a vessel Touching the manner of performing this rite, the Hebrews have many observations. The water on which the heifers ashes are put, is not filled but in a vessel, and out of fountains that spring, or of rivers derived from them: and the putting of the ashes upon the water that is filled is called sanctifying. And the water on which the ashes are put, is called the water of purification from sin, & sanctified water, & the Scripture calleth it water of separation, (Num. 19. 9.) It is lawful for any to fill the water, save for the deaf, and the fool, and the child; and lawful for any to sanctify, save for the deaf, the fool, and the child: and they sanctify not but in a vessel, neither do they sprinkle, but out of a vessel; and the filling and sanctifying may be done by night, but they do not sprinkle, nor wa 〈…〉 , but by day; and all the day long they may sprinkle or wa •• . In any vessel they may fill, and sprinkle, and sanctify▪ though vessels of stone, of earth, &c. He that turneth a spring into his wine-press, or into a cistern, and then filleth a vessel out of that press or cistern, it is unlawful: for it is necessary to take the water out of the Spring into a vessel at the first. The main sea, as the gathering together of water, is not as a Spring, therefore they fill not out of it to sanctify, &c. When they sanctify the water with the ashes, he putteth the water which is filled by the name of sin-water, into a vessel, and putteth the ashes upon the face of the water, and mixeth all together; and if he put in the ashes first, and afterward the water, it is unlawful. And whereas it is said in the law, And he shall put thereto 〈◊〉 water, (Num. 19. 17.) it is meant to mix the 〈…〉 es with the water. He that sanctifieth, must do it purposely, and put the ashes with his hand on the water; as it is said, And they shall take for the unclean person; so that he must have an intent to sanctify, and to 〈◊〉 , and to sprinkle, &c. He that delivereth sanctified water, or water filled for sanctification, to an unclean person to keep it, it is become unlawful. He that is 〈◊〉 red is unlawful to sanctify or to sprinkle, but not unlawful to fill the water, &c. he may receive wages for filling, or for carrying the water; but he must sanctify for nothing, and he that sprinkleth must sprinkle for nothing. Maim. in Pharah adummah, ch. 6. sect. 1. &c. and ch. 9. sect. 1. &c. and ch. 7. sect. 2.

Vers. 18. a clean man] either he that took the [unspec 18] ashes and put them to the water, or any other: see the notes on v. 9. He that filleth the water for sanctification, it is not necessary that it be he himself that sanctifieth, and that sprinkleth; but one may sanctify, and another may sprinkle. Maim. in Pharah, ch. 10. hyssop] that herb w ^ch was used in cleansing of the Leper, whereof see Lev. 14. 4. A clean man take 〈…〉 three stalks of hyssop, and bindeth them in a bunch, &c. and dippeth the tops of the branches in the water 〈◊〉 separation which is in a vessel, and purposely 〈◊〉 leth on the man, or on the vessels, &c. Maim. in Pharah, ch. 11. sect. 1. dip it in the water] He that sprinkleth, needeth not to dip for every sprinkling, but dippeth the hyssop, and sprinkleth one time after another, till the water be ended. And he may sprinkle with one sprinkling on many men, or on many vessels at once, though they be an hundred: whatsoever the water toucheth, it is clean every whit, if so be he that sprinkleth do intend to sprinkle upon it. Maim. in Pharah, ch. 10. sect. 8. upon the tent] in Greek, upon the house. The tent was unclean by the dead, though it touched it not, as this Law showeth. The Tent it self whereinto the uncleanness came, though the uncleanness touched it not, yet is it unclean with seven days uncleanness by the Law, and is as clothes that touch the dead corpse; for it is said, And he shall sprinkle upon the Tent. Maim. in Tumath meth, ch. 5. sect. 12. all the vessels] nothing but this water could purify the vessels; though they were melted in the fire, yet they were in part unclean, as it is said, Every thing that may abide the fire, ye shall make it go thorough the fire, and it shall be clean: nevertheless it shall be purified with the water of separation, Num. 31. 23. the souls] the living persons, or men, as Targum Jonathan explaineth it. And this is spoken largely without limitation, though they had other uncleanness upon them, than by the dead. And so the Hebrews explain it largely, saying; All that are unclean do receive the sprinkling; as men or women that have running issues, women separated for their disease, and women in childbed, which are defiled by the dead, they sprinkle upon them in the third day, and in the seventh, and loe they are cleansed from the uncleanness by the dead, although they are unclean still with other uncleanness. For it is said, (in Num. 19. 19.) And a clean person shall sprinkle upon the unclean, &c. whereby thou mayest learn, that the sprinkling is available for him, though he be unclean. And so an uncircumcised person receiveth the sprinkling; as an uncircumcised person that is unclean by the dead, and one sprinkle upon him in the third day and in the seventh, loe he is clean from the uncleanness by the dead; and when he is circumcised, he washeth (or baptizeth) and eateth of the holy things at evening. Maim. in Pharah, ch. 1. sect. 3. And for the effect of this sprinkling, they say, A man defiled by the dead, and one hath sprinkled on him, when any of the water of separation hath touched any place of the skin of his flesh who was unclean, the sprinkling is available for him, though it fall but upon the top of his finger, or of his lip, &c. And so for an unclean vessel sprinkled, when any whit of the water toucheth the body of the vessel, the sprinkling is availeble for it. Maim. ibid. c. 12. s. 1. a bone] that is, a man's bone, as the Greek translateth, and as was expressed in v. 16.

Vers. 19. in the third day] to wit, after his uncleanness [unspec 19] being certainly known. Who so is unclean by the dead, and tarrieth many days without sprinkling, when he cometh to be sprinkled, he counteth before him three days, and they sprinkle on him in the third day, and in the seventh, &c. Maim. in Pharah, c. 11. s. 2. and in the seventh] w ^ch is the day of the accomplishment of his purification: the third day was mystical, having reference to the resurrection of Christ, w ^ch was on the third day after his death, 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mystical, as being the number of perfection of the Sabbath, and of accomplishing a work, as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing, and ceasing from our sinful and dead works, after that we are sprinkled with the blood of Jesus, and water of his Spirit, Heb. 4. 9, 10. and 9. 13, 14. wash his clothes] w ^ch was a common rite, for all that were defiled with other uncleannesses; whereof see Lev. 11. 25. and 14. 8, 9. and 15. 5. bathe his flesh] in Greek, wash his body: the word flesh is expressed before in v. 7. & it is meant of his whole body, or all his flesh, as Lev. 15. 16. clean at evening] after the Sun is set, at what time a new day beginneth; and so in mystery, a new life to begin. This cleansing of the defiled by the dead, figured Christ's work of grace upon dead and sinful men; of him it is prophesied, He shall sprinkle many nations, Isaiah. 52. 15. and of him doth the Apostle open this figure, saying, If the blend of bulls and 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 blemish unto God, purge your conscience from dead works to serve the living God? Heb. 9. 13, 14. The sprinkling of the ashes of the heifer, figured the applying unto us of Christ's death, whereunto he was delivered for our offenses, and was raised again for our justification, Rom. 4. 25. The living water wherewith the ashes were mixed, figured the Spirit of God, which they that believe in Christ do receive, John. 7. 38, 39. of which he gave this promise, Then will I sprinkle clean water upon you, and ye shall be clean, Eze. 36. 25. These being applied unto our consciences by faith (as with hyssop) w ^ch purifieth the heart, Act. 15. 9. & by the preaching thereof, Gal. 3. 2. do baptize us into Christ's death, that like as he was raised up frō the dead, unto the glory of the Father; even so we also should walk in newness of life, Rom. 6. 3, 4. And so we draw near unto God, with a true heart, in sul assurance of faith, having hearts sprinkled from an evil conscience, and bodies washed with pure water, & our robes washed, and made white in the blood of the Lamb, Heb. 10. 22. Rev. 7. 14. and cleansing ourselves frō all filthiness of the flesh and spirit, we perfect holiness in the fear of God, 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors, though estranged from the true life and light of Christ, retained some knowledge; for they say, When the living water is mixed with the ashes, it purifieth the unclean, whereas before that, while the ashes were alone, they defiled all that were employed about them. And behold, the living water signified the water that is on high, which taketh away uncleanness from the ashes, &c. And loe when it is sprinkled on the unclean, the uncleanness fleeth from him, &c. and a clean spirit resteth upon him, and purifieth him. R. Menachem on Num. 19.

Vers. 20. unclean] by any of the things afore-said, [unspec 20] about the dead. not purify himself] or, not be purified, to wit, by having the water sprinkled upon him, as the Chaldee explaineth it; and the latter part of this verse manifesteth. that soul] in Chaldee, that man cut off] in Greek and Chaldee, destroyed. defiled the Sanctuary] by coming into it before he hath been purified. For such were shut out of the host, Num. 5. 3. how much more out of the Sanctuary? Therefore Porters were see there at the gates, that none which was unclean in anything should enter in, 2 Chr. 23. 19. An unoleane person that cometh into the Sanctuary presumptuously, his punishment is cutting off, Num. 19. 20. if ignorantly, then he is to bring the sacrifice appointed, Lev. 7. Maim in Biath hamikdesh, 〈◊〉 . 3. s. 12. See the annotations on Lev. 5. 2, 3.

Vers. 21. wash his clothes] as being unclean, [unspec 21] and so to continue until evening; likewise he that toucheth the water of separation shall wash his clothes, and be unclean until evening. This interpretation Chazkuni here giveth of it; that in the former branch, uncleanness is implied until evening; and in the latter branch, the washing of his clothes also is implied, though not expressed. This is one of the mysteries of this Law, that a clean mā (as he is called in v. 18, 19.) was made unclean, by sprinkling or touching the holy water, which sanctified those that were unclean; and so it had contrary effects to purify the unclean, and to poulute the clean; as the Sun melteth wax, and hardeneth clay. Hereby the Holy Ghost seemeth to signify the imperfection and insufficiency of these legal rites, which in their greatest virtue did but sanctify to the purifying of the flesh, as the Apostle saith, Heb. 9. 13. and yet even then also, left the purifier himself in uncleanness, which he had not before. That by consideration of these effects, the people might be led unto Christ and his Spirit, who is able to purge the conscience from dead works, and to save them to the uttermost that come unto God by him, Heb. 9. 14. & 7. 25. The Hebrews understand this of such as sprinkled or touched the water, when there was no need, as when no unclean person or vessel was to be sprinkled with it. Maimonides in Pharah, ch. 15.

Vers. 22. whatsoever] or whomsoever; Hebr. all, [unspec 22] implying men, vessels, &c. the unclean] to wit, by the dead, of whom was spoken before. shall be unclean] to wit, until evening, as the end of the verse showeth: and this is an inferior degree of uncleanness; for the man or vessel polluted by the dead, was unclean seven days, verse. 11. 14. but that w ^ch such an unclean man or vessel touched, was unclean till the end of that day. So in the Hebrew Canons, A man which is defiled by the dead, and the vessels which that man toucheth, are unclean seven days, as it is said, And ye shall wash your clothes in the seventh day, and ye shall be clean, (Num. 31. 24.) But a man that shall touch a man which is defiled by the dead, whether he touch him after that he is separated from the things that defiled him, or touch him whiles he toucheth the dead, lo this second man is unclean till the evening, as it is said, (in Num. 19. 22.) And the soul that toucheth, shall be unclean until the evening. Mai. in Tumath meth, ch. 5. s. 2. the soul] in Chaldee, the man. that toucheth] to wit, him that is defiled, as before is noted; or it, the thing which is defiled by the te • d of an unclean man. Thus pollution passed from one thing to another, and from that other to third; whereby God figured the contagioness no spreading abroad, and infecting where it goeth; leaving uncleanness till the end of that day, and beginning of a new: then washing ourselves by repentance and faith in the blood of Christ, we are clean. For we are buried with him by baptism into death, that like as Christ was raised up from the dead, unto the glory of the father, even so we also 〈◊〉 walk in newness of life, Rom. 6. 4.

CHAP. XX.

1 The children of Israel come to Zin, where Marie dieth. 2 They murmur for want of water. 7 The Lord biddeth Moses speak to the Rock. and it should give forth water. 11 Moses smi • elt the Rock, and water cometh out. 12 The Lora • angry with Moses and Aaron for their unbelief 14 Moses at Kadesh desireth passage thorough Edom which is denied him. 22 At mount Hor, Aaron resigneth his place to Eleazar his son, and dieth.

ANd the sons of Israel, even the whole [unspec 1] congregation, came into the wilderness of Zin, in the first month; and the people abode in Kadesh, and Marie died there, and was buried there. And there [unspec 2] was no water for the congregation; and they gathered themselves together against Moses and against Aaron. And the people contended [unspec 3] with Moses; and they said, saying; And oh that we had given up the ghost, when our brethren gave up the ghost, before Jehovah. And why have ye brought the Church [unspec 4] of Jehovah into this wilderness to die there, we and our cattle? And why have ye made [unspec 5] us to come up out of Egypt to bring us in, unto this evil place? it is no place of seed, or of figs, or vines, or of pomegranates, neither is there any water to drink. And Moses and [unspec 6] Aaron went from the presence of the church unto the door of the Tent of the Congregation, and they fell upon their faces, and the glory of Jehovah appeared unto them.

And Jehovah spake unto Moses, saying; [unspec 7] [unspec 8] Take the rod, and gather together the Congregation, thou and Aaron thy brother, and speak ye unto the Rock before their eyes, and it shall give forth his water: and thou shalt bring forth to them water out of the Rock; and thou shalt give the congregation and their cattle drink. And Moses took [unspec 9] the rod from before Jehovah, as he commanded him. And Moses and Aaron gathered [unspec 10] together the Church before the Rock, and he said unto them, Hear now ye rebels, shall we bring forth water for you out of this rock? And Moses lifted up his hand, and he smote [unspec 11] the Rock with his rod twice; and much water came out, and the Congregation drank, and their cattle.

And Jehovah said unto Moses and unto [unspec 12] Aaron, Because ye believed not in me, to sanctify me, in the eyes of the sons of Israel, therefore ye shall not bring this Church into the land w ^ch I have given them. This [unspec 13] is the water of Meribah, because the sons of Israel contended with Jehovah: and he was sanctified in them.

And Moses sent messengers from Kadesh, [unspec 14] unto the king of Edō: Thus saith thy brother Israel; Thou knowest all the travel that hath found us. And our fathers went down into [unspec 15] Egypt, and we have dwelt in Egypt many days, and the Egyptians did evil to us, and to our fathers. And we cried out unto Jehovah, [unspec 16] and he heard our voice, and sent an Angel, and hath brought us forth out of Egypt; and behold, we are in Kadesh, a city in the utterrmost of thy border. Let us pass, I [unspec 17] pray thee, thorough thy country; we will not pass thorough the fields, or thorough the vine-yards, neither will we drink of the water of the well: we will go by the kings way, we will not turn aside, to the right hand or to the left, until we have passed thy border. And [unspec 18] Edom said unto him; Thou shalt not pass thorough me, lest I come out against thee with the sword. And the sons of Israel [unspec 19] said unto him; We will go up by the high-way; and if we drink̄ of thy water, I and my cattle, then I will give the price of it; only without doing anything else, I will pass thorough on my feet. And he said, Thou shalt not [unspec 20] pass thorough: And Edom came out against him with much people, and with a strong hand. And Edom refused to give Israel, [unspec 21] to pass thorough his border; and Israel turned aside from him.

And they journeyed frō Kadesh, & the sons [unspec 22] of Israel, even the whole congregation, came unto mount Hor. And Jehovah said unto [unspec 23] Moses and unto Aaron, in mount Hor, by the border of the land of Edom, saying; Aaron [unspec 24] shall be gathered unto his people's, for he shall not enter into the land which I have given unto the sons of Israel, because ye rebelled against my mouth at the water of Meribah.

Take Aaron and Eleazar his son, and bring [unspec 25] [unspec 26] them up unto mount Hor. And strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered and shall die there. And Moses did as Jehovah [unspec 27] commanded, and they went up into mount Hor, in the eyes of all the congregation. And Moses stripped Aaron of his garments, [unspec 28] and put them upon Eleazar his son; and Aaron died there in the top of the mountain: and Moses and Eleazar came down from the mountain. And all the congregation [unspec 29] saw, that Aaron had given up the ghost: and they wept for Aaron thirty days, even all the house of Israel.

Annotations.

THe whole Congregation] to wit, of the next generation [unspec 1] of the Israelites, when their fathers (according to the judgment threatened in Num. 14. 29. &c.) were for the most part now dead in the wilderness, as appeareth by Deut. 2. 14, 15. Zin] or Tsin: whereof see the notes on Num. 23. 21. Between Hazeroth, mentioned in Num. 12. 16. and this place in Zin, where now they camped, there were eighteen other stations or resting places, whither the Israelites had come, Num. 33. 18.—36. the first month] to wit, of the fortieth year, after they were come out of Egypt, as appeareth by Num. 33. 38. compared with the 28. verse of this chapter, and Deut. 2. 1.—7. So this was the last year of Israel's travel in the wilderness: and from the sending of the Spies, Num. 23. unto this time, was about 38 years, Deut. 〈◊〉 . 22. 23. and 2. 14. In all which space, we see how few things are recorded concerning Israel; and the things that are mentioned, are partly their murmurings & rebellions, by which they provoked God, & for which they were punished: partly the means of grace, reconciliation and sanctification, tought them of the Lord, to be obtained by Jesus Christ, figured by the sacrifices and ordinances which Moses shown them; that it might appear, that where sin abounded, grace did much more abound, Rom. 5. 20. abode in Kadesh] about four months they stayed here; thē removing to mount Hor, there Aaron died, the first day of the fifth month, Num. 33. 38. This Kadesh (which the Chaldee nameth Rekam,) was either another wilderness, or another place in the wilderness, than that from which the spies were sent, Num. 13. 26. called Kadesh barnea, Deu. 1. 19. Chazkuni here saith, This is not the Kadesh whereof it is said, and ye abode in Kadesh many days, (Deut. 1. 46.) for that Kadesh is El-Pharan (Gen. 14. 6.) and is called Kadesh-barnea, and from thence the spies were sent; but this Kadesh in Num. 20. is in the wilderness of Zin, in the border of the land of Edom. After the rebellion of the Spies, God sent the people back again thorough the wilderness towards the red Sea, Num. 14. 25. (where they might renew the memorial of their baptism, 1, Cor. 10. 2.) and from Ezion gaber (w ^ch is a port on the shore of thē red sea. 1 Kin. 9. 26.) they removed next to this Kadesh, Num. 33. 36. So Jephthah saith, Israel walked thorough the wilderness unto the red sea, & came to Kadesh, Judge. 11. 16 Marie] Hebr. Mirjam; in Greek, Mariam: she was sister to Moses and Aaron, and a Prophetess, by whom God guided the Israelites in their travels, as it is written, I sent before thee, Moses, Aaron, and Marie, Mic. 6. 4. Of her, see Exod. 15. 20. Num. 1. 2. In this fortieth year of Israel's travel, God took from them by death, Marie their Prophetess, in the first month; Aaron their Priest, in the fifth month, Num. 33. 38. and Moses their King in the end of the year, Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased, Jesus the son of Nun (a figure of Jesus the Ionne of God,) bringeth them into the promised land, Ios. 1. 1. 2. &c. so after the abrogating of the Law, our Lord Jesus Christ bringeth us into the kingdom of God, Mar. 1. 15. Rom. 7. 4, 5. 6. Dan. 9. 24.

Vers. 2. there was no water] In the first year, [unspec 2] when they were come out of Egypt to Rephidim in the wilderness, they wanted water, Exod. 17. 1. and in this last, the fortieth year, they wanted water again: here God tried the children, as he had done the Fathers, and they also rebelled against him. And many things were alike in both places. That Rephidim was the tenth encamping place or station from Egypt: this in Kades was the tenth encamping place before they entered Canaan, as by their rehearsal of their journeys in Num. 33. is to be seen. There the people in their thirst, instead of praying unto God, contended with Moses, and murmured for that he had brought them out of Egypt, Exod. 17. 2, 3. here they do the same, verse. 3 4. There Moses cried unto the Lord for the outrage of the people, Exod. 17. 4. here Moses and Aaron fall down before the Lord, v. 6. There God promised and gave them water out of the Rock, Exod. 17. 6. here he doth likewise, v. 8. There God willed Moses to take his rod: here also he commandeth him, Take the rod. There the Lord promised to stand before Moses, Exod. 17. 6. here his glory appeareth unto him and Aaron, v. 6. There Moses by commandment smiting the Rock with his rod, waters came out of it: here he smiting the Rock without commandment, waters came out. There the place was named Meribah or Contention, Exod. 17. 7. here the place is named Meribah, v. 13. That was the people's sixth rebellion, after they were come out of Egypt, as is noted on Num. 14. 22. this was their sixth rebellion after they were come from mount Sinai, (if we except the private murmuring of Mary and Aaron against Moses, Num. 12.) For the first was at Taberab, Num. 11. 1, 3. the next at Kibroth haitaavah, Num. 11. 24. then in the wilderness of Pharan, Num. 14. 1, 2. after that followed the rebellion of Korah and his company, Num. 16. and after it, of all the congregation, for the death of those rebels, Num. 16. 41. now the sixth is in Kadesh.

Vers. 3. contended] chode with bitter and reproachful [unspec 3] words, which the Greek translateth, reviled: see Exod. 17. 2. And oh] or, And would God. The word And, showeth the passion of mind, out of which they spake abruptly: see the notes on Gen. 27. 28. and Num. 11. 29. we had given up the ghost] in Chaldee, we had and in Greek, we had perished in the perdition of our brethren, before the Lord: whereby they seem specially to mean the pestilence (the last plague wherewith their brethren died, Num. 16. 49.) which pest, above other judgments, cometh most immediately from the hand of God, as David acknowledgeth, 2 Sam. 24. 14, 15. And this evil they wished, as being easier than to perish with hunger or thirst: as the Prophet also complaineth, They that be slain with the sword, are better than they that be slain with hunger: for these pine away, stricken thorough for the fruits of the field, Lam. 4. 9. Wherefore they here use the word giving up (or breathing out) the ghost; which seemeth to mean a more easy kind of death, than that which is by force of sword, or by hunger, or thirst, or other like violent means. So the Hebrews explain, giving up the ghost, to be a death without pain or long sickness.

Vers. 4. to die there] understand, that we should [unspec 4] die there with thirst; the Greek translateth, to bill us and our children, which words they spake in Exod. 17. 3.

Vers. 5. of seed] to sow seed in, or to plant fig-trees, [unspec 5] vines, &c. for the wilderness was a land of deserts & of pits, a land of drought, and of the shadow of death, a land that no man passed thorough, and where no man dwelt, Ier. 2. 6. Otherwise, had there been commodiousnesse of place, the Israelites might have sown and reaped, planted and gathered fruits in those 38 years, which they abode therein, Deu. 2. 14.

Vers. 6. from the presence] or, from the face, [unspec 6] for fear of them, and because of their outrage: so in Rev. 12. 14. Psal. 3. 1. fell on their faces] in prayer unto God, whose glory dwelled in that Sanctuary: so in Exod. 17. 4. Moses cr • ed unto the LORD. See Num. 16. 4. 45. appeared▪ in the cloud, as Num. 12. 5. a sign that he heard their prayer, and would save them: see Num. 14. 10. and 16. 19. 42.

Vers. 8. Take the rod] in Greek, Take thy rod: [unspec 8] so God spake before, in Exod. 17. 5. but here, some gather from verse 9. that it was the rod of Aaron which had budded, and was laid up before the Testimony, Num. 17. 10. Chazkuni saith, This was Aaron's rod, for loe it is here written (in verse 9.) And Moses took the rod from before the LORD, and this was the rod of Aaron, as it is written (in Num. 17. 10.) Bring Aaron's rod again • before the Testimony, to be kept for a sign against the sons of rebellion: and forasmuch as Aaron's rod was a sign against the sons of rebellion, hereupon Moses said (in verse 10.) Hear now ye rebels. Howbeit Moses rod (which is also called the rod of God, Exod. 4. 20. and 17. 9.) might be kept also in the Sanctuary: and after in verse 11. it is said, Moses smote the rock with his rod. speak ye unto the▪ Rock] He saith not, smite the rock: yet in verse 11. Moses smote the rock; and in verse. 10. he spake to the people; but it is not said that he spake to the rock, as here he was commanded. Some others think, that God's intendment in bidding him. Take the rod, was to smite the Rock with it; and that he sinned not in smiting it, but in unbelief; for which he is blamed in verse. 12. it shall give forth his water] or, the waters of it: this promise of God, was that whereon the faith of Moses and Aaron should have rested. thou shalt bring forth] God was he that brought forth, and gave water to the people, as is often mentioned to his glory; He clave the Rocks in the wilderness, and gave drink, as out of the great deeps, and brought forth streams out of the Rock, &c. Psal. 78. 15, 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15, 20. But that work is here ascribed to Moses ministerially, for that the waters should come out at his speaking. So in other works of grace, the Ministers of the Word are called Savior's, Obad. verse. 21▪ for in the faithful performance of their office, they both save themselves, and those that hear them, 1 Tim. 4 16.

Vers. 9. from before Jehovah] that is, out of the [unspec] Tabernacle; for so the phrase importeth, as in Num. 17. 7. Exod. 16. 33, 34.

Vers. 10. Hear now ye rebels] As here he speaketh to the people, who was bidden speak to the [unspec] Rock, verse. 8. so the manner of his speech showeth great passion of mind, more than at other times: and the Scripture noteth, that now the people had bitterly provoked his spirit, so that he spake unadvisedly (uttering his anger) with his lips, Psal. 106. 33. shall we bring forth water] a speech of doubting and unbelief, both in Moses and Aaron, as in verse. 12. God blameth them because they believed not in him. So before, when Moses said, Shall the flocks and the herds be slain for them, &c. he was blamed with this answer, Is the Lord's hand waxed short? Numb. 11. 22, 23. Moses was sore moved against this latter generation of Israelites, who had seen so many miracles, and their fathers perished for rebellion, and yet they were not bettered: he might fear, lest for their sinning like their fathers, the Lord would leave them, as he after speaketh in Numb. 32. 14, 15.

Vers. 11. lifted up his hand] another sign of [unspec 11] indignation, being joined with smiting. twice] the doubling of his stroke shown also the heat of his anger. Sol. Rashi (on this place) conjectureth, that 〈◊〉 smote it twice, because at first it brought forth b •• drops, (of water) because God had not bidden him smite it, but speak unto it. much water] or, many waters. He clave the rocks in the wilderrasse, and gave drink, as out of the great deeps, Psal. 78. 15. The unbelief of man maketh not the faith of God without effect, Rom. 3. 3. Moses and Aaron believed not God, to sanctify him, verse. 12. yet he faithfully kept his promise, and sanctified himself, verse▪ 13. the Congregation drank] Thus the Lord know his people in the wilderness, in the land of droughts, Hos. 13. 5. And they thirsted not, when be led them thorough the deserts; he caused the waters to flow out of the rocks for them: he clave the rocks 〈…〉 so, and the waters gushed out, Isaiah. 48. 21. The 〈◊〉 ▪ out of the Rock, besides the refreshing which it gave unto their bodies, was also a spiritual 〈◊〉 from that spiritual Rock Christ, 1 Cor. 10. 4. who being smitten for our transgressions, Isaiah. 53. with the rod of the Law, which worketh wrath, Rom. 4. 15. from him proceedeth the living water, wherewith the Israel of God may quench their thirst forever, John 4. 10, 14. For who so believeth in him, out of his belly shall flow rivers of living water, even the waters of the holy Ghost, John. 7. 38, [unspec 9] 39. To these waters, everyone that thirsteth is called to come freely, Isaiah. 55. 1. Rev. 22. 17. their cattle] that water, which was both a natural and spiritual refreshing to the people, is given also to the beasts for their natural thirst, because the signs and seals of God's grace are such in respect of the use of them, to those unto whom they are sanctified of God for that purpose. So the waters of Jordan were sanctified for Baptism, unto repentant and believing sinners, Matth. 3. 6. which out of that use were common waters. And now, not only the Israelites cattle, but the wild beasts also of the wilderness, had benefit by this mercy of God to his people: whereunto the Lord hath reference, when he saith by his Prophet, The beast of the field shall honor me, the dragons and the owls, because I give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen, Isaiah. 43. 20.

Vers. 12. ye believed not in me] the Chaldee expoundeth [unspec 12] it, ye believed not in my word. Thus unbelief was here the chief sin, and cause of other sins, as before in the people, Numb. 14. so here in Moses and Aaron, who were 〈◊〉 partners in the transgression. And this their sin is called a rebellion against the mouth of the Lord, Numb. 27. 14. and a transgression, Deut. 32. 51. which word, as R. Menachem here noteth, implieth salfhood, as in Lev. 6. 2. it is joined with false denial: and the Apostle saith, He that believeth not God, hath made him a liar, 1 John. 5. 10. to sanctify me] inwardly in the heart by faith, outwardly by obedience, to do that which I commanded; and by both to ascribe unto me the glory of my truth and power. So when it is said, Sanctify the Lord of hosts, Isaiah. 8. 13. the Apostle expoundeth it, Sanctify the Lord God in your hearts, 1 Pet. 3. 15. in the eyes] the Greek translateth it, before the sons of Israel. This seemeth to be the reason of God's severity at this time against Moses and Aaron, more than before, when Moses bewrayed also his unbelief, in Num. 11. 21, 22, 23. because he now publicly dishonored God before all the people, (which did aggravate the sin,) whereas the former time he did it not in their eyes, but in private before the Lord. therefore] Chazkuni observeth, that this word implieth an oath. Neither indeed could Moses repentance or prayer get this sentence to be reversed: for when the Lord hath sworn, he will not repent, Psal. 110. 4. 〈◊〉 ye shall not bring] This chastisement was grievous unto Moses, so that he besought the Lord that he might go over, and see the good land; but the Lord was wroth with him for the people's▪ sakes, and would not hear him, Deut. 3. 23,—26. And as God here spake, so it came to pass; for Aaron died in mount Hor, Numb. 20. 24, 28. and Moses on mount Nebo, after he had seen the land with his eyes, but might not go over thither, Deut. 34. The Psalmist saith, Thou wast unto them a God that forgiveth, and taking vengeance on their practices, Psal. 99. 8. Moses the Minister of the Law, though he guided Israel thorough the wilderness, to the borders of the promised land, yet could not bring the people thereinto; but Jesus (or Joshua) his successor, gave them the possession of it; to signify, that the Law (which worketh wrath, Rom. 4. 15.) and the works thereof (by which no flesh shall be justified, Gal. 2. 16.) cannot bring us into the kingdom of God, but Jesus Christ (who hath loved us, and given himself for us,) giveth us by faith the inheritance of the heavenly kingdom, Rom. 4. 24, 25. and 5. 1, 2, &c. Gal. 2. 16. and 3. 13, 14, &c.

Vers. 13. of Meribah] that is, of Contention, [unspec 13] or Strife; which the Greek translateth, of Contradiction; so called for a memorial of their sin, and for a warning to ages following, not to do the like; whereupon it is said by David, Harden not your heart, as in Meribah, Psalm. 95. 8. The same name was given to the former place in Rephidim, Exod. 17. 7. To distinguish between them, the Scripture calleth this, Meribah of Kadesh, in the wilderness of Zin, Deut. 32. 51. contended with Jehovah] in that they contended with Moses, verse. 3. it is accounted as contention against the Lord himself, as he told them before, in Exod. 16. 8. The Greek translateth, reviled before the Lord. he was sanctified▪ or, he sanctified himself in them. Though Moses and Aaron sanctified him not by faith and obedience, yet was he sanctified among the people, by the work of his grace, in giving waters for their thirst. Or, he was sanctified in them, that is, in Moses and Aaron, as Targum Jonathan explaineth it: for by punishing their rebellion, he sanctified him-self in them; as it is written, That the heathen may know me, when I shall be sanctified in thee. O Gog, before their eyes; where it is understood of punishment; as it followeth, And I will plead against him with postilence, and with blood, &c. thus will I magnify myself, and sanctify myself, and I will be known in the eyes of many nations, Ezek. 38. 16, 22, 23. See also the Annotations on Levite. 10. 3. And thus • ol. Rashi expoundeth it, in them, for Moses and Aaron died because of them; for when the holy blessed God doth judgment, &c. he sanctifieth him-self before his creatures; and so it is said, Fearefull art thou, ô God, out of thy Sanctuaries, Psalm. 68. 36.

Vers. 14. Edom] the Edomites, the posterity of [unspec 14] Esais, who was surnamed Edom, Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom, and all things about it following, were done by the direction and word of God, as appeareth by