the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
one that is uncircumcised that is we may not do it or else rather that they were not able to do it which I rather approve because vers 2. there is expresse mention of the greatnâ—sse of the stone and upon Rachels coming it was rolled away before all came together or why may not both be included we cannot that is we neither may do it nor are we able to do it Vers 10. And rolled the stone from the wells month To wit either by his own strength or with the help of the shepherds Vers 12. And Jacob told Rachel that he was her fathers brother That is his kinsman his sisters sonne for near kinsmen in the Scripture are usually called brethren Gen. 13. 18. Though Abraham were Lots unclâ— yet saith he Let there be no strife between me and thee for we be brethren Vers 13. And he told Laban all these things That is what had been formerly related concerning Jacob who were his parents what had passed betwixt him and his brother how he was sent away thither by his father and what had befallen him in his journey else Laban might have wondred to see him come so unfurnished whereas he had seen Abrahams servant come so richly provided when he fetched thence Rebekah Vers 14. And Laban said to him Surely thou art my bone and my fleâ—â— This is either an acknowledgement that he was satisfied concerning his person to wit that he was indeâ—d his siâ—ters sonne or else a courteous reply to his relation vers 13. as if he had said However be the occasion of thy journey what it will thou art my near kingsmaâ— and must expect loving entertainment here Vers 15. Because thoâ— art my brother shouldest thou therefore serve me for nought Laban perceiving in this moneths time of Jacobs abode with him mentioned in the former versâ— that he was wondrous able and active for his businesse for it seems Jacob not vvilling to be burdensome to his uncle nor to eat the bread of idlenesse did presently buckle himself to do him what service he might he begins now to tamper with him about giving him some recompense for his labour under a pretence that it was not fit that he should do him service for nothing though he were his near kinsman but aiming indeed to bind him thereby to some farther stay there because he saw his service would be very profitable to him Vers 18. I will serve thee seven years for Rachel thy younger daughter It was it seems the custome in these Eastern countreys that at making up of any match of marriage both the husband and wife did mutually give dowries the one unto the other as is evident chap. 34. 11 12. And Shechem said unto her father and unto her brethren what ye shall ask I will give ask me never so much dowry and gift and I will give according as ye shall say unto me but give me the damsell to wife 1. Sam. 18. 25. And Saul said Thus shall ye say to Davâ—d The King desireth not any dowry but an hundred foreskins of the Philistines c. and 2. Sam. â— 14. And David sent Messengers to Ishbosheth Sauls sonne saying Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines Jacob therefore being in a strange place and having nothing else to give and being withall carried away with the strength of his affection to Rachel that he might prevail with his uncle vvhose base covetousnesse by this time he had discovered tenders him seven years service for his daughter Rachel Vers 19. It is better that I give her to thee then I should give her to another man Laban regarding more his own profit then to deal fairly and ingenuously with so near a kinsman makes advantage of the affection of Jacob to his daughter and accepts of his proffer yet because his words are so ambiguous and not an expresse promise It is better that I give her to thee then that I should give her to another abide with me it may be probably supposed that hâ— did purposely equivocate and had already some thought of dealing doubly and deceitfully vvith Jacob. Vers 20. And Jacob served seven years for Rachel Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter the marriage was solemnized and having then Leah given him in stead of Rachel he then made a new agreement for Rachel and so married them both in the very beginning of his foureteen years service But that cannot agree with his relation for first it might then as well have been said here that he served fourteen years for Rachel again secondly it is said vers 27. Fulfill her week and we will give thee this also for the service which thou shalt serve with me yet other seven years and thirdly when Jacob expostulates the wrong which Laban had done him ver 25. he saith Did not I serve with thee for Rachel which shows that seven of his years service were spent ere Leah was imposed upon him And they seemed unto him but a few dayes for the love he had to her Love makes men think every day a year till they enjoy the party loved and therefore this must be understood with reference to his labour and service that the service of seven years seemed as nothing to him because of the great love he bare to Rachel Vers 25. And it came to passe that in the morning behold it was Leah He perceiveth it not before both because it was the custome for brides to be veiled and also because by her fathers direction she might be silent vvhich he might impute to her modesty Vers 27. Fulfill her week and we will give thee this also The marriage feast or solemnitie used to be kept a vveek Judg. 14. 12. I will now put forth a riddle unto you If you can certainly declare it me within the seven dayes of the feasâ— c. this Laban desires him to fulfill vvith Leah that so by this his voluntary consent the marriage might be confirmed and then he promises to give him Rachel so then vve see that he married Rachel vvithin a vveek after Leah and served seven years for her after the marriage Vers 31. And whâ—n the Lord saw that Leah was hated That is not simply but in comparison of Rachel ver 30. He loved Rachel more then Leah Vers 35. And left bearing That is for a while for afterwards she conceived again Gen. 30. 17. And God hearkned unto Leah and she conceived and bare Jacob the fifth sonne See the Note in the following chapter upon ver 9. CHAP. XXX Vers 1. GIve me children or else I die That is either let me have children by thee as well as my sister or I am but a dead woman I shall never be able to endure it it will be my death and indeed I had rather die then live in this condition and this Rachel saith to Jacob not as
28 29. Ye are all one in Christ Jesus And if ye be in Christ then are ye Abrahams seed and heirs according to the promise Vers 12. And thou shalt put the two stones upon the shoulders of the ephod c. Hereby was signified the power and principality of the Mediatour laid upon Christs shoulders Isai 9. 6. And the government shall be upon his shoulders c. See 22. chap. ver 22. And the key of the house of David will I lay upon his shoulders In regard whereof he doth 1. bear our iniquities Isai 53. 4. Surely he hath born our griefs and carried our sorrows c. 2. by his mediation and intercession he presents us as pure and holy unto God Eph. 5. 27. That he might present it to himself a glorious church c. so also John 17. 19 20 21. And for their sakes I sanctifie my self that they also might be sanctified through the truth c. 3. he doth support and defend us from all evil Deut. 32. 11 12. As an eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him c. And fourthly he carried those whose names are written in the book of life as it were upon his shoulders into heaven who were plunged in the gulf of sinne and death and were utterly unable to raise themselves thither And thus was all the occasion of envy taken away the people being hereby taught that they were none of them excluded but in the person of one were all presented as a royall priesthood unto God For stones of memoriall unto the children of Israel That is they shall be a visible signe to put them in remembrance of their interest in God through Christ and to assure them that God seeing their names upon the shoulders of the priest would remember the covenant he had made with their fathers and accordingly would do them good for so the like phrase is used concerning God Gen. 9. 16. The bow shall be in the cloud and I will look upon it that I may remember the everlasting covenant betwixt God and every living creature Vers 13. And thou shalt make oâ—ches of gold To wit for the two onyx stones to be set in whereon were ingraven the names of the twelve sonnes of Jacob and which were to be fastened upon the two shoulderpeices of the ephod Vers 15. And thou shalt make the breastplate of judgement c. So called because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement Numb 27. 21. And he shall stand before Eleasar the priest who shall ask counsel for him after the judgement of Urim before the Lord c. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him See vers 30. And hereby was signified the righteousnesse of Christ Isa 59. 17. For he put on righteousnesse as a breastplate and an helmet of salvation upon his head Vers 17. And thou shalt set in it settings of stones c. See vers 9. Vers 21. And the stones shall be with the names of the children of Israel c. By this was signified both that the Israel of God are united to Christ and joyned so that what he did we may be said to have done in him in him we are presented unto God as pure and holy and also the love of Christ that he alwayes bears us in his heart being ever mindfull of us and solicitous for our salvation Vers 22. And thou shalt make upon the breastplate chains at the ends c. These I take to be the same mentioned vers 14. And two chains of pure gold at the ends onely there they were spoken of in regard of their fastening to the ouches here in regard of their fastening to the breastplate Vers 25. And put them on the shoulderpeices of the ephod before it That is toward the forepart of the ephod And thus was the breastplate fastened to the ephod by these two chains which were fastened at one end to the two rings that were in the upper corners of the breastplate and at the other end to the two ouches that were on the shoulderpiâ—ces of the ephod Vers 26. And thou shalt put them upon the two ends of the breastplate c. That is in the two ends of the nether part of the breastplate below towards the imbrodered girdle of the ephod In the border thereof which is in the side of the ephod inward That is not onely on the undermost edge of the breastplate but also on the inside of that edge that the joyning together of these rings with those of the ephod might be hidden under the edge of the breastplate Vers 27. And two other rings of gold thou sha't make and shalt put them on the two sides of the ephod c. The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened and direction is given where they should be set to wit first on the sides of the ephod the right side and the left secondly underneath that is in the lower part of each side of the ephod not in the upper part or middle of it thirdly towards the forepart thereof that is though on the sides of the ephod yet not so backward as to be under the arms but toward the forepart of the sides nearer the breast fourthly over against the coupling thereof that is directly against the ouches on the shoulderpieces where the upper part of the breastplate was coupled to the ephod and fifthly above the curious girdle of the ephod that is above those lappets wherewith the ephod was girt close about the loins of the high priest which were therefore called the curious girdle of the ephod Vers 30. And thou shalt put in the breastplate of judgement the Urim and Thummim c. Urim and Thummim are by interpretation lights and perfections and signified that the gifts of the holy Ghost should be in Christ without measure even all the treasure of wisdome and knowledge and all perfection of purity that mans nature is capable of What these Urim and Thummim were we cannot say Amongst the divers conjectures of Interpreters theâ—e are two that have most probability in them the one is that the Urim and Thummim are no other but those very rowes of pretious stones before mentioned that were in the breastplate and are here called Urim and Thummim not onely because of their brightnesse and perfection but especially also with respect unto their use which was that by them the high priest did inquire of God for the people and was by the speciall inspiration of the Spirit enabled to return them an answer which did accordingly come to passe and hence it is they say that in the thirty ninth chapter where Moses doth exactly relate how all
should be if upon the drinking the water her belly should swell and her thighes rot her miseries should no way be impuâ—ed to him but must lie upon his wife who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self and on the other side if the woman upon â—â—is tryall should be found innocent the husband must not be lyable to any censure â—or it because he onely used the liberty given him of God for the discovery of the trâ—th the blame if any must lie upon the wife who had given occasion of suspicion to her hâ—sband and so still â—aith the text the woman shall bear her iniquity And indeed iâ—is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie though they could not prove them guilty of adultery in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall and all the fault laid upon the wife what ever the event of the tryall was CHAP. VI. Vers 2. WHen either man or woman shall separate themselves c. Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow to wit what they should do who desired by vow to separate themselves from the ordinary course of men that they might the more freely and wholly dedicate themselves to God that is to a more strict and pure course of serving of God then other men used and were therefore called Nazarites that js men or women separate from others and bound to a peculiar profession or course of life These God here allows first that their example might allure others to strict holinesse these being the miroirs of their times and admired amongst the people Lam. 4. 7. Her Nazarites were purer then snow they were whiter then milk and secondly that they might be types and shadows of Christ who was indeed the true Nazarite even holy harmlesse undefiled and separate from sinners Heb. 7. 26. and was therefore by the providence of God though upon another ground namely his dwelling in Nazareth called a Nazaren or a Nazarite Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition Vers 3. He shall separate himself from wine and strong drink c. Because the Nazarites were to give themselves wholly to the service of God during the time of their separation therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation Levit. 10. 9 so were the Nazarites also yea the drinking or eating of any thing that came of the vine vineger or raisons c. thereby also to signifie their full and peâ—fect renouncing of all worldly pleasures or any thing tending thereto and how exactly carefull we ought to be not onely to avoid all evil but also to abstain from all appearance of evil 1. Thess 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation as is expressed vers 4. 5 6. There were indeed some Nazarites perpetuall during their whole life such as were Samuel 1. Sam. 1. 28. and Samson Judg. 13. 7. and these were Nazarites by commandment not vow But these Nazarites concerning whom these laws are given were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes some for a longer time some for a shorter as they pleased themselves Vers 5. All the dayes of the vow of his separation there shall no rasour come upon his head c. To wit that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord and therefore in the next words it follows Untill the dayes be fulfilled in the which he separateth himself unto the Lord he shall be holy for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse these outward ceremonies being but onely signes and remembrances of that and without that nothing but mere vanity That this law is to be understood onely of men and not of women Nazarites of whom mention was also made in the beginning of the chapter we may easily conceive because their hair was alwayes kept uncut and so could not be to them a memoriall of their consecration But for men Nazarites this was enjoyned as a memoriall of their consecration and that for these reasons as may be probably conceived First that it might be a signe of their cleannesse from pollutions for when the Nazarites casually defiled vers 9. or the Leper Levit. 14. 8. 9. were cleansed from theirimpurity their hair was shaven off and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled Secondly that it might be a signe of their speciall subjection to God as the womans long hair is a signe of her subjection to her husband 1. Cor. 11. 5 10. Thirdly that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of theâ—r bodies and how wholly they were intent upon the service of God and the adorning of their souls that they were mortified to all worldly delights and onely taken up with spirituall and heavenly things Vers 7. He shall not make himself unclean for his father c. Namely by touching mourning for or burying them wherein as much exactnesse was required of the Nazarite as was required of the high priest Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spiritâ—all purity and holinesse God required of them for this refraining from the dead in whom the image as it were of Gods curse for sinne was to be seen for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works that we may keep our selves unspotted of the world pure and undefiled before God Jam. 1. 27. Besides this taught them to moderate their affections and sorrow for their earthly friends that they might be holy to their father in heaven Because the consecration of his God is upon his head That is because the signe of his consecration is upon his head to wit his long hair Vers 9. Then shall he shave his head in the day of his cleansing on the seventh day shall he shave it The hair of the Nazarites was as it were a holy thing consecrate to God as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse whereby he had bound himself this being therefore defiled it was to be shaven off that new hair might come in the room whereby was signified how strict
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
house c. There being â—o probable reason that can be given why that which was said before concerning the husbands ratifying or disannulling his wives vows vers 6 7 8. should here be repeated again it is rather to be thought that there is some difference betwixt that which is said there and that which is added here Some hold that the Law given vers 6 7 8. is concerning the woman that is onely betrothed and that this here is concerning the woman that is married But seeing in both places the words are concerning the woman that hath a husband I see no warrant for this conceit Either therefore the first is meant of a woman married to a husband but living still in her fathers house and this of the wife that is gone to her husbands house which may seem to be implyed in these words And if she vowed in her husbands house or â—ather the first Law is concerning the wives vows that were to be performed in the time of her being under the subjection of her husband which might be established or made void by her husband as he pleased But here the Law speaks concerning vows made by the wives their husbands yet living but to be performed after the husbands death concerning which the Lord gives the same Law to wit that the husbands should have power to ratifie or disannull them Women married might be very forward to make large vows what they would do if ever they came to be freâ— women again and then being free might make light of performing their vows under a pretence that those vows were made when they were under the power of their husbands To prevent this therefore this Law is here added that in case a woman vowed in her husbands house if her husband held his peace as it follows vers 11. then all her vows should stand to wit even after her husbands death or after she is made free by divorce and indeed the very dependance of these words upon that which went before vers 9. concerning widows or wives divorced is a strong argument for this exposition Vers 13. Every vow and every binding oath to afflict the soul her husband may establish it or her husband may make it void These words to afflict the soul seem to be added to shew thâ— full extent of the former Law and not by way of limitation or restraint to wit that it is in the husbands power to establish or make void very vow of his wife yea though it be a vow that concerns not the goods of the husband but onely the affliction of her own person by abstinence fasting c. Vers 15. But if he shall any wayes make them void after that he hath heard them then he shall bear her iniquitie That is though the wife hath full libeâ—ty to perform her vow if her husband heard it and did not that day contradict it yet if afterward the husband shall violently refuse to let her perform it which however by Gods Law he might not do in this case the wife must not strive against her husband and why he shall bear her iniquity that is the sinne shall be imputed to her husband not to her that would have kept her promise if she might CHAP. XXXI Vers 2. AVenge the children of Isrâ—el of the Midianites afterwards sâ—alt thou be gathered unto thy people Moâ—es must not die till the Midianites be spoiled and that first for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites who had been the occasion of so much mischief to them chap. 25. 1. 6. and so might be the more willing to râ—signe them up chearfâ—lly into the hands of God who had so lately given proof how tender he was over them how severe against all those that should seek to hurt them and secondly for the peoples sake because if Moses had beâ—n newly dead tâ—ey would not have gone forth happely with such courage against the Midianites as also because this late experience they had of Gods helping tâ—em against the Midianites might make them the more boldly to enter upon the conquest of Canaan aâ—ter the deaâ—h of Moses under the conduct of Joshua Vers 4. Of every tribe a thousand throâ—ghout all the tribes of Israel shall ye send to the warre Considering the multitude of the enemie with whom they were to encounter which may be gathered from the riches of the prey and the death of five kings amongst others that were slain vers 8. and withall how manâ— hundred thousand fighting men of Israel Moses might have sent forth it would have been a strange course in Moses of his own head onely to send forth twelve thousand against such a mighty enemy And therefore I make no question but Moses received particular direâ—tions from God though it be not expressed both that he should send out but twelve thousand thereby to try the faith of the Israelites and to make Gods hand in the victory the more evident and that they should be equally câ—lled out of every tribe that one tribe might not exalt it self above another for this victoâ—y but that all the glory might be given to God Vers 6. And Moses sent them to the warre a thousand of every tribe them and Phinehas c. Who was sent out as their captain to lead them in this warre against the Midianites it is not here exprâ—ssed most probable it is that Joshua who was so lately appointed of God to succeed Moses in the government was imployed in this service that so the sâ—ccesse of this enterprise might whilest Moses yet lived procure him the more respect and honour in the hearts of the people And indeed had not Joshua been amongst these forces that went out to fight against the Midianites why is he not mentioned amongst those that went out to meet them at their return as well as Moses and Eleazar vers 13. I know that some hold that Phinehas was their captain but for this they have no just ground nor do we any where reade that the priests in those times used to go out as captains in the warre Phinehas went out onely as one of the priests to encourage the people as justly it might be expected that he would be zealous in this cause because of the zeal he had already shown against that Midâ—anitish harlot chap. 25. 6. and withall to take care of the holy things of the Sanctuary which they carried with them to the warre as is implyed in the following words where it is said that Phinehas went with them to the warre with the holy instruments and trumpets to blow in his hand where by the holy instruments are meant the ark with the mercy-seat and other things appertaining thereto which they used in those times to carry with them when they went out to warre as a comfortable signe of Gods presence amongst them Vers 8. And they slew the kings of Midian c. These it seems were
remain all night on the tree but thou shalt in any wise bury him that day c. To wiâ— whether he were hanged alive or dead as those Kings were Josh 10. 26. And afterward Joshua smote them and slew them and hanged them on five trees and they were â—anging upon the trees untill the evening And this they were enjoyned to do first lest they should by being inured to look daily on the dead carcases of men become mercilesâ—e and cruel and make light of killing men and secondly that the land might not be defiled by that monument of Gods curse remaining upon it visibly And thus were the people taught to look upon death as the wages of sinne the curse of the Law For he that is hanged is accursed of God Since the death of any malefactour might be a monument of Gods curse for sinne it may be questioned why this brand is peculiarly set upon this kind of punishment that he that is hanged is accursed of God To which I answer that the reason of this was becaâ—sâ— this was esteemed the most shamefull the most dishonourable and infamous of all kinds of death and was usually therefore the punishment of those that had by some notorious wickednesse provoked God to poure out his wrath upon the whole land and so were hanged up to appease his wrath as we may see in the hanging of those Prinâ—es that were guilty of committing whoredome with the daughters of Moab Numb 25. 4. and iâ— the hanging of those sonnes of Saul in the dayes of David when there was a famine in the land because of Sauls perfidious oppressing of the Gibeonites 2. Sam. 21. 6. Nor was it without cause that this kind of death was both by the Israelites and other nations esteemed the most shamefull and accursed because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches that they did defile the earth with treading on it and would pollute the earth if they should die upon it and thereâ—ore weâ—e so trussed up in the aire as not fit to be amongst men and that others might look upon them as men made spectacles of Gods indignation and curâ—e because of the wickednesse they had committed which was not done in other kinds of death and hence it was that the Lord God would have his son the Lord Christ to suffer this kind of death that even hence it might be the more evident that in his death he bare the curse due to our sinnes according to that of the Apostle Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree CHAP. XXII Vers 1. THou shalt not see thy brothers ox or his â—heep go astray and hide thy self from them c. That is thou shalt not upon any pretence withhold thine help yea though he be thine enemy for that is also expressed Exod. 23. 4. If thou meet thine enemies ox or his asse going astray thou shalt surely bring it back to him again and hereby we are taught that much more we must perform this office of love to our brethren even to seek the conversion of them that are out of the way James 5. 19 20. Brethren if any of you do erre from the truth and one convert him Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death and hide a multitude of sinnes Vers 2. And if thy brother be not nigh unto thee or if thou know him not c. Here two cases are resolved that might be questioned to wit what they were to do in case the owners of such cattel as they found going astray did either dwell farre off from them or were altogether unknown to them and the answer is that in such cases they were to drive the cattel home to their own houses till the owners did fetch them away and so in case they knew the owners it must needs also be implyed that they were to send them word of the cattel they had taken up though they dwelt farre off but if they knew not the owners then indeed they were to keep them till the owners themselves did seek out for them Vers 5. The woman shall not wear that which pertaineth unto a man c. Under this all manlinesse is forbidden in women and all effeminatenesse in men either in their attire or in the ordering of their hair of which the Apostle speaks 1. Cor. 11. 4 14. or any thing of like nature as that 1. Cor. 14. 34. Let your women keep silence in the churches for it is not permitted unto them to speak Vers 7. But thou shalt in any wise let the damme go and take the young to thee c. The end of this law was first to teach them alwayes in the least things to have respect to the publick good and to preferre that before their own private satisfaction as here they were forbidden to destroy the damme when it was breeding time because she might ere long have other young ones and so might still continue the store of birds for the good of others and secondly to shew them how well God was pleased that his people should be mercifull and pitifull and how â—e abâ—orred all cruelty and hardheartednesse in that he would not allow them to kill the damme when they took away her egges or her young ones because this might seem a kind oâ— cruelty and unmercifulnesse towards the poore creature that did suâ—fer enough already in the losse of her young ones that were so precious to her Vers 8. When thou buildest a new house then thou shalt make a battlement for thy roof The houses of the Israelites were alwayes built flat on the tops and so they used to be much on the tops of their houses both to recreate themselves there and for many other occasions Whence is that of our Saviour Matth. 10. 27. What ye hear in the ear that preach ye on the house tops Here therefore they are enjoyned alwayes to make battlements round about their house tops to prevent the casuall falling of any body from thence and consequently also under this one particular they were enjoyned to prevent what in them lay all occasions of bloudshed or of any other evil that through their default might redound unto their brethren Vers 9. Thou shalt not sow thy vineyard with divers seeds c. The main and principall end of this and the two following laws against plowing with an ox and an asse and against wearing garments of linsey-wolsey was I conceive one and the same to wit to teach them what exact pâ—rity and sincerity God required in them that were his peculiar people and how hatefull to God all mixtures were in spirituall things There was not in it self any evil at all in wearing a garment made of linen and wollen together nor was