worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
they were in yet first he wisely beginnes with an ingenuous acknowledgement of that which was plainly discovered and a yielding up of themselves to the punishment of bondage to which when search was made for the cup they had formerly consented for though it is not likely that he was convinced that Benjamin had stolen the cup not onely his brothers known fidelity and honesty but also their former finding of their money in their sacks which was put there they knew not how might well perswade him it was not so and therefore afterwards he speaks so warily in this regard We are all my Lords servants both we and he also with whom the cup is found not he that hath stolen the cup yet because they had no way to clear themselves before men nor could object any suspicion of wrong secretly done them without danger of provoking him who had power to do with them what he pleased he deemed it best to yield and submit which is the surest means to procure favour from a generous spirit God saith he hath found out the iniquitie of thy servants in which words though Judah might have respect to Gods just bringing this upon them for their former iniquitie yet doubtlesse withall he spake them by way of acknowledging that iniquitie which was now charged upon them as if he should have said Not onely he in whose sack it was found but generally all of us deny the stealing of it but alas though each man knows his own innocency nor have we any cause to suspect one another yet plain it is that the cup was found with us and God hath thereby taken away all excuse from us we must therefore yield our selves as guilty to the punishment deserved Vers 28. And I said Surely he is torn in pieces Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him to wit by pretending that some wild beasts had devoured him Vers 30. Seeing that his life is bound up in the lads life That is his life depends upon Benjamins life and unlesse therefore he knows it be well with Benjamin he will not be able to endure it it will be his death So in regard of the like strong affection it is said 1. Sam. 18 1. that the soul of Jonathan was knit with the soul of David and that he loved him as his own soul CHAP. XLV Vers 1. CAuse every man to go out from me This he did both because he thought it not seemly for a man in his place to discover his passion before any but his brethren as also lest any mention of his brethrens crueltie to him should make that fact known to their discredit which might also have caused Pharaoh not to think so well of them as Joseph desired he should Vers 3. And his brethreâ— could not answer him c. To wit being astonished at that which they heard partly because it was a thing so wonderfull that their brother Joâ—eph whom they had sold for a slave should be the governour of Egypt and partly by reason of terrour of conscience which now struck them for the wrong they had done him and the fear of his power who might now revenge himself as he pleased upon them Vers 4. I am Joseph your brother whom ye sold into Egypt He mentions that they sold him into Egypt not to upbraid them with the injury they had done him but to assure them thereby that he was indeed their brother Joseph by telling them that which no body knew but themselves onely Vers 5. Now therefore be not grieved nor angry with your selves Be not so farre dejected as not to your comfort to look up to the providence of God which hath turned your very sinne to good Vers 6. Yet there are five years in the which there shall neither be earing nor harvest That is there are five years of famine behind wherein there shall be neither ploughing sowing nor reaping neither tillage nor harvest vvhereby must needs be intended either that throughout the land of Egypt there should be no tillage nor sowing to wit for lack of corn which Joseph supplyed them with in the last year chap. 47. 23. Lo here is seed for you and ye shall sow the land or that it should be little or nothing that should be done in this regard there being few that vvould attempt to sovv their land in those years of famine vvhich Joseph had foretold and little or nothing there vvould grovv up of that vvhich vvas sovvn Vers 8. And he hath made me a father to Pharaoh That is a counseller or a guide The like is said of Miâ—hah's Levite Judg. 17. 10 11. And Michah said unto him Dwell with me and be unto me a father and a priest c. and the young man was unto him as one of his sonnes the drift therefore of these vvords here is to shevv that by his advice and counsel Pharaoh had yielded himself to be directed as a sonne follovvs the direction of his father Vers 15. And after that his brethren talked with him Having novv overcome their former astonishment and fear they talk vvith him about all things vvherein either he or they might desire to be satisfied Vers 22. He gave each man changes of rayment That is robes or upper garments vvhich they used in those countreys often to change as vve our cloaks and govvns or else by change of rayments is meant choice garments called so to distinguish them from such as are vvorn every day And these vvith other gifts he conferres upon them not onely to shevv his love but also that they might confirm the truth of their message and make both vvives and others the more vvilling to come dovvn into Egypt Vers 28. It is enough That is Here is proof enough that Joseph is alive or else he speaks it to expresse his joy that he was alive be he in so happy a condition or not this is enough for me that he is alive CHAP. XLVI Vers 3. FEar not to go down into Egypt There might be many causes of Jacobs fear 1. because in the like necessitie Isaac was forbidden to go thither Gen. 26. 2. And the Lord appeared unto him and said Go not down into Egypt Again because this removall was a kind of forsaking the land of promise which must needs be the more bitter because the land of Canaan was also a sacramentall pledge of the heavenly Canaan 3. Because he might remember that which God had said to Abraham Gen 15. 13. That his seed should be afflicted in Egypt many years 4. Because he might fear lest his seed should be infected with the idolatry or other sinnes of Egypt all these the Lord removes in this comfortable vision Vers 4. And I will also surely bring thee up again Though the dead body of Jacob wore brought back out of Egypt into Canaan Gen. 50. 7. And Joseph went up to bury his father c. yet
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
soure nor sweet pleâ—seth him but onely what is appointed what place is left for humane inventions Thirdly if any mystery be thought implyed it may be the abandoning of all carnall pleasures and delights by those that will consecrate themselves to Gods service Vers 12. As for the oblation of the first-fruits ye shall offer them unto the Lord. To wit though with leaven Levit. 23. 17. They shall be baken with leaven they are the first-fruits unto the Lord though hony 2. Chron. 31. 5. The children of Israel brought in abundance the first-fâ—uits of corn wine and oyl and hony Vers 13. And every oblation of thy meat-oâ—â—â—riâ—g â—â—alt thou season with salt By this salting was signified the covenant oâ— grace in Câ—rist which we by faith apprehend unto incorruption wherefore oâ—r unâ—â—generaâ—e estate is likened to a child new born and not salted Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering To wit the salt which is a signe of the covenant of thy God that is be sure that salt be not wanting which you are bound as by a covenant to use in all sacrifices and be sure that faith in the covenant be not wanting which is signified by that salt for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt Not onely meat-offerings but also burnt-offerings and all other sacrifices Ezek. 43. 24. The priest shall cast salt upon them and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt Vers 14. And if thou offer a meat-offering of thy first-fruits unto the Lord c. That is a freewill-offering of the first-fruits besides injoyned by the law CHAP. III. Vers 1. ANd if his oblation be a sacrifice of peace-offering if he offer it of the herd whether it be male or female c. Peace-offerings were either to obtain from God some blessing which they wanted or by way of gratulation or thanksgiving for some blessing received The chief and most ordinary use of them was doubtlesse in a way of thanksgiving for their peace and prosperity the severall sorts whereof are set down in the seaventh chapter But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour because the men of Benjamin had twice beaten them in battel they offered burnt-offerings and peace-offerings before the Lord and when David sought to appease Gods anger when the pestilence raged in the land because of his numbering the people He built an altar to the Lord and offered burnt-offerings and peace-of-ferings 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also joyn thanksgiving for what we already injoy So then the peace-offerings signified 1. Christs oblation of himself whereby he became our peace Ephes 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock turtle doves and young pigeons are not here allowed for the poorer sort as in burnt-offerings they were and that because the peace-offerings were to be divided into three parts one for the altar another for the priest and a third for the offerer and such a division could not be conveniently made in so small sacrifices But yet because this sacrifice was by way of thankfulnesse for temporall blessings externall peace and prosperity therefore a female a lesse perfect sacrifice was here accepted of God Why it must be without blemish see in the notes upon chap. 1. ver 3. Vers 2. And he shall lay his hand upon the head of his offering See the notes upon Levit. vers 4. And kill it at the doore of the tabernacle of the congregation c. Why this sacrifice was to be killed by the priests and the bloud to be sprinkled upon the altar you may see by that which is said before upon chapter 1. vers 5. That which is particularly observable here is that these sacrifices of peace-offerings were not killed at the same place where the othâ—r sacrifices were killed for the burnt-offerings were killed on the one side of the altar Northward before the Lord and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place to wit at the doore of the tabernacle of the congregation that is the very entrance of the court where stood the brasen altar which was more Eastward then the place where the other sacrifices were killed And the reason of this we may well conceive was 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer who might not go into the court but stand at the doore chap. 7. 30. and 2. Because these peace-offerings whereof the offerer did eat a part were not reckoned amongst the most holy things which were onely eaten by the priest And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed because it was most holy and to be eaten by the priests onely chap. 14. 13. Vers 3. And he shall offer of the sacrifice of the peace-offering a n offering made by fire unto the Lord. Namely that which is afterward expressed the rest of the offering was thus disposed of the breast and right shoulder were waved and heaved before the Lord and given the priests to eat See Levit. 7. 30. the remainer was eaten by him that brought it his family and friends Levit. 7. 15 16. The fat that covereth the inwards c. The fat as the best of the sacrifice is offered up unto the Lord and so teacheth that the best is to be still given unto him and it might withall signifie that all our carnall desires are to be mortified with the fire of the spiâ—it Vers 5. And Aarons sonnes shall burn it To wit being first salted Levit. 2. 13. On the altar upon the burnt sacrifice c. That is upon the remainer of the dayly burnt-offering which alwayes had the first place Vers 9. The fat thereof and the whole rump it shall he take off hard by the back-bone c. Because the rump of those countrey sheep was large and exceeding fat as Writers report and the fat was to be burnt and withall because the rumps of sheep are sweeter and better then those of bullocks therefore the rump of the sheep is also set apart for the sacrifice though not of the bullocks Vers 11. It is the food of the offering made by fire unto the Lord. So called to
shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his