25 Then the priest shall take the jealousy-offering out of the woman's hand, and shall wave "the offering before the LORD, and offer it upon the altar: 26 And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. 27 And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and u Lev. 8. 27. Lev. 2. 2, 9. wo Deut. 28, 37. Is. 65. 15. Jer. 24. 9. 29. 18, 22. truth, saying to this purport, "Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth or the examples of bad neighbours; come, confess the truth, for the sake of his great name which is described in the most sacred ceremony, and do not let it be blotted out with the bitter water." If she confessed, saying, "I am defiled," she was not put to death, but was divorced, and lost her dowry; if she said, "I am pure," then they pro ceeded. (2.) He must bring a coarse offering of barley meal, without oil or frankincense, agreeably to the present afflicted state of his family; for a great affliction it was, either to have cause to be jealous, or to be jealous without cause. It is an offering of memorial, to signify that what was to be done was intended as a religious appeal to the omniscience and justice of God. (3.) The priest was to prepare the water of jealousy; the holy water, out of the laver at which the priests were to wash when they ministered; this must be brought in an earthen vessel, containing (they say) about a pint; and it must be an earthen vessel, because the coarser and plainer every thing was, the more agreeable it was to the occasion. Dust must be put into the water, to signify the reproach she lay under, and the shame she ought to take to herself, putting her mouth in the dust; but dust from the floor of the tabernacle, to put an honour upon every thing that pertained to the place. God had chosen to put his name there, and to keep up in the people a reverence for it; see John 8. 6. (4.) The woman was to be set before the Lord, at the east gate of the temple-court, (say the Jews,) and her head was to be uncovered, in token of her sorrowful condition, and there she stood for a spectacle to the world, that other women might learn not to do after her lewdness, Ez. 23. 48. Only the Jews "Her own servants were not to be present, that she might not seem vile in their sight, who were to give honour to her; her husband also must be dismissed." say, her thigh shall rot: and the woman shall be a curse among her people. 28 And if the woman be not defiled, but be clean; then she shall be free, and shall conceive "seed. 29 This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled; 30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law. 31 Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity. 42. 18. Zech. 8. 13. Lev. 20. 17-20. Ps. 113.9. y ver. 19. Is. 57. 8. drink the water, but confessed she was defiled, the priest flung down the water, and cast her offering among the ashes, and she was divorced without dowry; if she confessed not, and yet would not drink, they forced her to it; and if she was ready to throw it up again, they hastened her away, that she might not pollute the holy place. (8.) Before she drank the water, the jealousy-offering was waved and offered upon the altar, (v. 25, 26,) a handful of it was burned for a memorial, and the remainder of it eaten by the priest, unless the husband was a priest, and then it was scattered among the ashes. This offering in the midst of the transaction, signified that the whole was an appeal to God, as a God that knows all things, and from whom no secret is hid. Lastly, All things being thus perforined according to the law, they were to wait the issue. The water, with a little dust put into it, and the scrapings of a written parchment, had no natural tendency at all to do either good or hurt; but if God was thus appealed to in the way of an instituted ordinance, though otherwise the innocent might have continued under suspicion, and the guilty undiscovered; yet God would so far own his own institution, as that, in a little time, by the miraculous operation of Providence, the innocency of the innocent should be cleared, and the sin of the guilty should find them out. 1. If the suspected woman was really guilty, the water she drank would be poison to her, (v. 37,) her belly would swell, and her thigh rot by a vile disease for vile deserts, and she would mourn at the last when her flesh and body are consumed, Prov. 5. 11. Bishop Patrick says, from some of the Jewish writers, that the effect of these waters appeared immediately, she grew pale, and her eyes ready to start out of her head. Dr. Lightfoot says, that sometimes it appeared not for two or three years, but she bare no children, was sickly, languished, and rotted at last; it is probable that some indications appeared immediately. The Rabbins say, that the adulterer also died in the same day and hour that the adulteress did, and in the same manner too; that his belly swelled, and his secret parts rotted: a disease perhaps not much unlike that which in these latter ages the avenging hand of a righteous God has made the scourge of uncleanness, and with which whores and whoremongers infect and plague and ruin one another, since they escape punishment from men. The Jewish doctors add, that the waters had this effect upon the adulteress only in case the husband had never offended in the same kind; but that if he had at any time defiled the marriage bed, God did not thus right him against his injurious wife; and that therefore, in the latter and degenerate ages of the Jewish generally disused and laid aside: men, knowing their own crimes, were content not to know their wives' crimes. And to this perhaps may refer the threatening, (Hos. 4. 14,) I will not punish your spouses when they commit adultery, for yourselves are separated with whores. (5.) The priest was to adjure her to tell the truth, and to denounce the curse of God against her if she were guilty, and to declare what would be the effect of her drinking the water of jealousy, v. 19-22. He must assure her, that if she was innocent, the water would do her no harm, v. 19. None need fear the curse of the law, if they have not broken the commands of the law. But if she was guilty, this water would be poison to her, it would make her belly to swell, and her thigh to rot, and she should be a curse or abomination among her people, v. 21, 22. To this she must say, Amen, as Israel must do to the curses pronounced on mount Ebal, Deut. 27. 26. Some think the Amen being doubled, respects both parts of the adjura-church, when uncleanness did abound, this way of trial was tion, both that which freed her if innocent and that which condemned her if guilty. No woman, if she was guilty, could say Amen to this adjuration, and drink the water upon it, unless she disbelieved the truth of God, or defied his justice, and was come to such a pitch of impudence and hard-heartedness in sin, as to challenge God Almighty to do his worst, and choose rather to venture upon his curse than to give him glory by making confession; thus has whoredom taken away the heart. (6.) The priest was to write this curse in a scrip or scroll of parchment, verbatim-word for word, as he had expressed it, and then to wipe or scrape out what he had written into the water, (v. 23,) to signify that it was that curse which impregnated the water, and gave it its strength to effect what was intended. It signified that if she was innocent, the curse should be blotted out and never appear against her, as it is written, (Is. 43. 25,) I am he that blotteth out thy transgression; and (Ps. 51. 9,) Blot out mine iniquities. But that if she was guilty, the curse, as it was written, being infused into the water, it would enter into her bowels with the water, even like oil into her bones, (Ps. 109. 18,) as we read of a curse entering into a house, Zech. 5. 4. (7.) The woman must then drink the water, (v. 24;) it is called the bitter water, some think, because they put wormwood in it to make it bitter, or rather, because it caused the curse. Thus, sin is called an evil thing and a bitter, for the same reason, because it causeth the curse, Jer. 2. 19. If she had been guilty, (and otherwise it did not cause the curse,) she was made to know that though her stolen waters had been sweet, and her bread eaten in secret pleasant, yet the end was bitter as wormwood, Prov. 9. 17, and ch. 5. 4. Let all that meddle with forbidden pleasures, know that they will be bitterness in the latter end. The Jews say, that if, upon denouncing the curses, the woman was so terrified that she durst not 2. If she was innocent, the water she drank would be physic to her, (v. 28,) She shall be free, and shall conceive seed. The Jewish writers magnify the good effects of this water to the innocent woman; that to recompense her for the wrong done to her by the suspicion, she should, after the drinking of these waters, be stronger and look better than ever; if she was sickly, she should become healthful, should bear a man-child, and have easy labour. From the whole we may learn, (1.) That secret sins are known to God, and sometimes are strangely brought to light in this life; however, there is a day coming when God will, by Jesus Christ, as here by the priest, judge the secrets of men according to the Gospel, Rom. 2. 16. (2.) That, in particular, Whoremongers and adulterers God will judge. The violation of conjugal faith and chastity is highly provoking to the God of heaven, and sooner or later it will be reckoned for. Though we have not now the waters of jealousy to be a sensible terror to the unclean, yet we have a word from God which ought to be as great a terror, that if any man defile the temple of God, him shall God destroy, 1 Cor. 3. 17. (3.) That God will find out some way or other to clear the innocency of the innocent, and to bring forth their righteousness as the light. 4. That to the pure all things are pure, but to the defiled nothing is so, Tit. 1. 15. The same word is to some a savour of life unto life, to others a savour of death unto death, like those waters of jealousy, according as they receive it; the same providence is for good to some, and for hurt to others, Jer. 24. 5, 8, 9. And whatsoever it is intended for, it shall not return void. CHAPTER VI. In this chapter, we have, I. The law concerning Nazarites. 1. What it was which the vow of a Nazarite obliged him to, v. 1-8. 2. A remedial law, in case a Nazarite happened to be polluted by the touch of a dead body, v. 9-12. 3. The solemnity of his discharge when his time was up, v, 13-21. 11. Instructions given to the priests how they should bless the people, v. 22-27. A ND the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD; 3 He shall separate himself from wine, and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine-tree, from the kernels even to the husk. 5 All the days of the vow of his separation, there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD he shall come at no dead body." ⚫or, make themselves Nazarites. a Judg. 13. 5. Acts 21, 23, 24. b Jer. 35. 6-8. Am. 2. 12. Luke 1. 15. for, Nazariteship. vine of the wine. e Judg. 16. 17, NOTES TO CHAPTER VI. V. 1-21. After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those that by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law, who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here, as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren, (Gen. 49. 26,) not only because separate from them, but because eminent among them. Observe, 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring twos turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sinoffering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass-offering: but the days that were before shall be lost, because his separation was defiled. 13 And this is the law of the Nazarite, when the 19. 1 Sam. 1. 11. d Lev. 21. 1, 2, 11. c. 9. 6. 19. 11, 16. 6. 17, 18. f Acts 18. 18. g Lev, 5. 7. 14. 22. 15. 14, 29. separation. e 2 Cor. Lev. 5. 6. fall. as eat a raisin. The learned Dr. Lightfoot has a conjecture, (Hor. Heb. in Luc. 1. 15,) that as the ceremonial pollutions by leprosy and otherwise, represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. They who gave the Nazarites wine to drink, did the tempter's work, (Am. 2. 12,) persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine, appears from the instance of the Rechabites, Jer. 35. 6. They were to drink no wine; (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour, must not gratify the desires of the body, but keep that under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, 1 Tim. 5. 23. But drinking much wine those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they forget the law, (Prov. 31. 5,) lest they should err through wine, Is. 28. 7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for if the love of these once get the mastery of a man, he becomes a very easy prey to Satan. It is observable, that because they were to drink no wine, (which was the thing mainly intended,) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1 Thes. 5. 22. I. The general character of a Nazarite; it is a person separated unto the Lord, v. 2. Some were Nazarites for life, either by divine designation, as Samson (Judg. 13. 5,) and John Bap-for the palate's sake, to please that, does by no means become tist, (Luke 1. 15,) or by their parents' vow concerning them, as Samuel, 1 Sam. 1. 11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find ch. 30. 3, where the vow which the woman is supposed to vow unto the Lord, seems to be meant especially of this vow. The Nazarites were, I. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was therefore put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God, must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow; every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation, that God raised up their young men for Nazarites, Am. 2. 11. The Nazarites were known in the streets, and respected as purer than snow, whiter than milk, Lam. 4. 7. Christ was called in reproach a Nazarene, so were his followers, but he was no Nazarite, according to this law, he drank wine, and touched dead bodies, yet in him this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but, at the same time it is declared that the Gentiles should observe no such thing, Acts 21. 24, 25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so,' "he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head. II. The particular obligations that the Nazarites lay under; that the families of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession. 1. They must have nothing to do with the fruit of the vine, v. 3, 4. They must drink no wine nor strong drink, nor eat grapes, no not the kernel or the husk; they might not so much 2. They must not cut their hair, v. 5. They must neither poll their heads, nor shave their beards; this was that mark of Samson's Nazariteship, which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, 2 Sam. 19. 24. (2.) Some observe that long hair is spoken of as a badge of subjection, 1 Cor. 11. 5, &c. So that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art, it was nature's crown to the head, and a testimony for them, that they had preserved their purity. For if they had been defiled, their hair must have been cut, v. 9. See Jer. 7. 29. 3. They must not come near any dead body, v. 6, 7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time, some must do it, else the dead must be unburied, but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no not father or mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God, and submission to his will. See Matt. 8. 21, 22. days of his separation are fulfilled he shall be brought unto the door of the tabernacle of the congregation; 14 And he shall offer his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for 'peace-offerings. 15 And a basket of unleavened bread, cakes mof fine flour mingled with oil, and wafers of unleavened bread" anointed with oil, and their meat-offering, and their drink-offerings. 16 And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering. 17 And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat-offering, and his drink-offering. 18 And the Nazarite shall shave? the head of his separation at the door of the tabernacle of the congregation; and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace-offerings. 6. 19 And the priest shall take the sodden? shoulder i Acts 21. 26. Lev. 4. 3, 28, 32. Mal. 1. 13, 14. 1 Pet. 1. 19. ! Lev. 3. m Lev. 2. 4. n Ex. 29. 2. o c. 15. 5, 7, 10. p Acts 21. 24. 91 Sam. 2. r Ex. 29. 23-28. s Lev. 9. 22. Deut. 10. 8. 21. 5. Josh. 8. 33. 1 Chr. 23. t Pa. 134. 3. u Ps. 121. 7. John 17. 11. v Ps. 31. 16. 67. 1. 80. 3, 7, 19. 15. 13. 4. All the days of their separation they must be holy to the Lord, v. 8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed. III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws, for it was not supposed that a man who had so much religion as to make that vow, could have so little as to break it presumptuously; nor could it be supposed that he should drink wine or have his hair cut, but by his own fault; but, purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put, (v. 9,) If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly and without any previous warning. A man might be well and dead in so little a time, that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, v. 9. Nay, more was required for the purifying of the Nazarite, than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, v. 10, 11. This teaches us, that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, 1 John 2. 1, 2. It teaches us also, that if those who make an eminent profession of religion, do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, v. 12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done, shall be lost to him, Ez. 33. 13. It is all lost, all in vain, if he do not persevere, Gal. 3. 4. He must begin again, and do his first works. IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself; before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make inquiry. The Jews say, that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was only for seven days, Acts 21. 27. Or rather, then he observed the ceremony of finishing that vow of Nazariteship, from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea, only by the ceremony of cutting his hair, Acts 18. 18. When the time of the vowed separation was out, he was to be made free, 1. Publicly at the door of the tabernacle, (v. 13,) that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so of the ram, and one runleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 And the priest shall wave them for a waveoffering before the LORD: this is holy for the priest, with the wave-breast and heave-shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation. 22 And the LORD spake unto Moses, saying, 23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The LORD bless 'thee, and "keep thee; 25 The LORD make his face "shine upon thee, and be gracious "unto thee; 26 The LORD lift up his countenance upon thee, and give thee peace. 27 And they shall put my name upon the children of Israel, and I will bless them. 119. 135. Dan. 9. 17.5 10 Gen. 43. 29. Ex. 33. 19. Mal. 1. 9. Ps. 4. 6. 89. 15. z Deut. 28. 10. Ps. 5. 12. 67. 7. lately refused. 2. It was to be done with sacrifices, v. 14. Lest he should think that by this eminent piece of devotion he had made God a Debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for when we have done our utmost in duty to God, still we must own ourselves behindhand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had, still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second, (v. 14,) yet seems to have been offered first, (v. 16,) for atonement must be made for our sins, before any of our sacrifices can be accepted. And it is very observable, than even the Nazarite, that in the eye of men was purer than snow, and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works; some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin; and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God, who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite; remembering, that though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To those were added the meat-offerings, and drink-offerings, according to the manner, (v. 15, 17,) for these always accompanied the burntofferings and peace-offerings: and beside those, a basket of unleavened cakes and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering, (v. 19, 20;) and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Beside all this, he might bring his free-will offerings, such as his hand shall get, v. 21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Acts 21. 24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off his hair; which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, v. 18. This intimated that his full performance of his vow was acceptable to God in Christ the great Sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools. V. 22-27. Here, 1. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deut. 21. 5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priest of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in His name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority, with his hands lifted up, and his face toward the people. Now, (1.) This was a type of Christ's errand into the world, which was to bless us, (Acts 3. 26,) as the High Priest of our profession. The last thing he did on earth was with uplifted hands The learned Bishop to bless his disciples, Luke 24. 50, 51. Pierson observes it as a tradition of the Jews, that the priests blessed the people only at the close of the morning sacrifice, not CHAPTER VII. God having set up house (as it were) in the midst of the camp of Israel, the princes of Israel come here a visiting with their presents, as tenants to their Landlord, in the name of their respective tribes. They brought presents, I. Upon the dedication of the tabernacle, for the service of that, v. 1-9. 11. graciously signified his acceptance of what was done, v. 89. The two fore Upon the dedication of the altar, for the use of that, v. 10-88. And III. God going chapters were the records of additional laws which God gave to Israel, This is the history of the additional services which Israel performed to God. ND it came to pass on the day that Moses had it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them, 2 That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, *and were over them that were numbered, offered: 3 And they brought their offering before the LORD, Six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one @ Ex. 40. 18. b Lev. 8. 10, 11. cc 1.4, Sc. ⚫ who stood. of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. (2.) It was a pattern to Gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and they that receive the law, shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? For," say they," the receiving of the blessing depends, not on the priest, but on the holy blessed God." 2. A form of blessing is here prescribed them in their other devotions; but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26. Where observe, (1.) That the blessing is commanded upon each particular person, the Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy; Blessed shalt thou be, Deut. 28. 3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. (2.) That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent, in the original; the Jews themselves think there is some mystery, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are not three Lords, but one Lord," 2 Cor. 13. 14. (3.) That the favour of God is all in all in this blessing, for that is the fountain of all good. [1.] The Lord bless thee! Our blessing God is only our speaking well of him, his blessing us is doing well for us: those whom he blesses are blessed indeed. [2.] The Lord make his face shine upon thee! Alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee, and make thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. [3.] The Lord lift up his countenance upon thee! This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, that will put gladness into the heart, Ps. 4. 7, 8. (4.) That the fruits of this favour conveyed by this blessing, are, protection, pardon, and peace. [1] Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps, Ps. 121. 4. And all believers are kept by the power of God. [2.] Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. [3.] Peace, (v. 26,) including all that good which goes to make up a complete happiness. 3. God here promises to ratify and confirm the blessing, (v. 27,) They shall put my name upon the children of Israel. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea; we are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace, is true of the blessing; when God's ministers pronounce the blessing, "Peace be to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing shall rest upon them, Luke 10. 5, 6. For in every place where God records his name, he will meet his people and bless them. NOTES TO CHAPTER VII. V. 1-9. Here is the offering of the princes to the service of the tabernacle. Observe, 1. When it was; not till it was fully set up, v. 1. When all VOL. I.-43 an ox; and they brought them before the tabernacle. 4 And the LORD spake unto Moses, saying, 5 Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. 6 And Moses took the wagons and the oxen, and gave the Moses took the was 7 Two wagons and four oxen he gave unto the sons of Gershon, according to their service: 8 And four wagons and eight oxen he gave unto the of sons Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. 9 But unto the sons of Kohath he gave none; because the service of the sanctuary belonging unto them was, that they should bear upon their shoulders. d c. 4. 24-28. e c. 4. 29-33. f c. 4. 4-15. things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents; probably, about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these. 2. Who they were that offered; The princes of Israel, heads of the house of their fathers, v. 2. Note, Those that are above others in power and dignity, ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced, the more is expected from them, for the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world? 3. What they offered; six wagons with each of them a yoke of oxen to draw them, v. 3. Doubtless, these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring; or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniencies were left to be provided by their own discretion, which was to set in order that which was wanting, (Tit. 1. 5,) and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up, than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. When we are here in this world, every thing must be accommodated to a militant and moveable state. While the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set, (Ex. 35. 27,) yet now they bring more presents. Note, Those that have done good, should study to abound therein yet more and more, and not be weary of well doing. 4. How their offering was disposed of, and what use was made of it; the wagons and oxen were given to the Levites, to be used in carrying the tabernacle; both for their ease, (for God would not have any of his servants overburdened with work,) and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather in wagons. (1.) The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen, (v. 7;) when they had loaded those, they must carry the rest, if any remained, upon their shoulders. (2.) The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, &c. had four wagons, and four yoke of oxen allotted them, (v. 8;) and yet if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed a hundred talents, which was above four ton, and that was enough to load four wagons that were drawn but by one yoke of oxen apiece. But each socket being a talent weight, which is about a man's burden, (as appears, 2 Kings 5. 23,) probably, they carried those on their backs, and put the boards and pillars into the wagons. Observe here, how God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, 1 Cor. 10. 13. (3.) The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders, (v. 9,) with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know, to their terror, by the death of Uzza, that they did not seek him in the due order. See 1 Chr. 15. 13. (337) 10 And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar. 11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. 12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah; 13 And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: both of them were full of fine flour mingled with oil, for a meat-offering: 14 One spoon of ten shekels of gold, full of incense:' 15 One young bullock, one ram, one lamb of the first year, for a "burnt-offering: 16 One kid of the goats for a "sin-offering: 17 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab. 18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: 19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering: 20 One spoon of gold of ten shekels, full of in cense: 21 One young bullock, one ram, one lamb of the first year, for a burnt-offering: 22 One kid of the goats for a sin-offering: 23 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar. 24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer: 25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering: 26 One golden spoon of ten shekels, full of in of Helon. 30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer: 31 His offering was one silver charger, of the g Deut. 20. 5. 1 Kings 8. 63. 2 Chr. 7. 5, 9. Ezra 6. 16. Neh. 12. 27. Ps. 30. title. c. 1. 7. 2. 3. i Ex. 30. 13. k Lev. 2. 1. Ex. 30. 34. m Lev. 1.2, 3. n Lev. 4. 25. o Lev. 3. 1. p c. 1. 8. 2.5. V. 10-89. We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings, and that of incense: they had been sanctified before, when they were anointed, (Lev. 8. 10, 11,) but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here, I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency, should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority, and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected, that they who have more than others, should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God, (Ps. 138. 4, 5,) and have a good influence upon others, who will be the more easily persuaded to the acts of devotion, when they see them thus brought into reputation. It is certain that the greatest 33 One young bullock, one ram, one lamb of the first year, for a burnt-offering: 34 One kid of the goats for a sin-offering: 35 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur. 36 On the fifth day Shelumiel "the son of Zurishaddai, prince of the children of Simeon, did offer: 37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: both of them full of fine flour mingled with oil, for a meat-offering: 38 One golden spoon of ten shekels, full of incense: 39 One young bullock, one ram, one lamb of the first year, for a burnt-offering: 40 One kid of the goats for a sin-offering: 41 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel, the son of Zurishaddai. 42 On the sixth day Eliasaph "the son of *Deuel, prince of the children of Gad, offered: 43 His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering: 44 One golden spoon of ten shekels, full of incense: 45 One young bullock, one ram, one lamb of the first year, for a burnt-offering: 46 One kid of the goats for a sin-offering: 47 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Deuel. 48 On the seventh day Elishama, the son of Ammihud, prince of the children of Ephraim, offered: 49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat-offering: 50 One golden spoon of ten shekels, full of in cense: 51 One young bullock, one ram, one lamb of the first year, for a burnt-offering; 52 One kid of the goats for a sin-offering: ? ver. 13, &c. r c. 1. 9. 2. 7. a c. 1. 5. 2. 10. t ver. 13, &c. c. 1. 6. 2. 12. D ver. 13, &c. c. 1. 14. 2. 14. called Reuel. c. 2. 14. ver. 13, &c. y c. 1. 10. 2. 18. z ver. 13, &c. of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world. II. The offerings they brought were very rich and valuable; so rich, that some think there was not so great a difference in estate between them and others, as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought. 1. They brought some things to remain for sanding service; twelve large silver dishes, each about sixty ounces weight; as many large silver cups, or bowls, of about thirty-five ounces; the former to be used for the meat-offerings, the latter for the drink-offerings; the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table, (as it were,) and it was fit that so great a King should be served in plate. The golden spoons being filled with incense, were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, in works of piety and charity, we ought to be generous according as our ability is. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat, and victual their camp, who were daily fed with bread from heaven; nor did they need it to buy bread, or pay their army, who were shortly to be put in possession of Canaan. |