the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheââ¦a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of ãâã Numb 1. 7. and â⦠3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ⦠they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â⦠by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 33 Those that were numbred of them even of the tribe of Ephraim were fourty thousand and five hundred o Above 8000 more than Manasseh towards the accomplishment of that promise Gen. 48. 20. which the Devil in vam attempted to defeat by stirring up the men of Gath against them i Chron. 7. 21 22. 34 Of the children of Manasseh by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 35 Those that were numbred of them even of the tribe of Manasseh were thirty and two thousand and two hundred 36 Of the children of Benjamin by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 37 Those that were numbred of them even of the tribe of Benjamin were thirty and five thousand and four hundred p The smallest number except one though Benjamin had more immediate children than any of his brethren Gen. 46. 21. whereas Dan had but one immediate son Gen. 46. 23. yet now his number is the biggest but one of all the Tribes and is almost double to that of Benjamin Such great and strange changes God easily can and frequently doth make in families 1 Sam 2. 5. And therefore let none boast or please themselves too much in their numerous off-spring 38 Of the children of Dan by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 39 Those that were numbred of them even of the tribe of Dan were threescore and two thousand and seven hundred 40 Of the children of Asher by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 41 Those that were numbred of them even of the tribe of Asher were forty and one thousand and five hundred 42 Of the children of Naphtali throughout their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 43 Those that were numbred of them even of the tribe of Naphtali were fifty and three thousand and four hundred 44 These are those that were numbred which Moses and Aaron numbred and the princes of Israel being twelve men each one was for the house of his fathers 45 So were all those that were numbred of the children of Israel by the house of their fathers from twenty years old and upward all that were able to go forth to war in Israel 46 Even all they that were numbred were * Exod. 38 26. See Exod. 12. 37. chap. 26. ââ¦1 six hundred thousand and three thousand and five hundred and fifty 47 But the Levites after the tribe of their fathers were not numbred among them 48 For the LORD had spoken unto Moses saying 49 Onely thou shalt not number the tribe of Levi q Because they were not generally to go out to war which was the thing principally eyed in this muster ver 3 20 45. but were to attend upon the service of the Tabernacle and therefore are reserved to another distinct muster Numb 3. 15. and 4. 2. c. And least this should be thought to be designed and done through Moses his ambition to give his own Tribe the preeminence he assures them it was done by Gods express command neither take the sum of them among the children of Israel 50 But thou shalt appoint the Levites over the tabernacle of testimony r So called here and Exod. 38. 21. because it was made chiefly for the sake of the Ark of the Testimony 2 Sam. 7. 2. which is oft called the Testimony as hath been observed before and over all the vessels thereof and over all things that belong to it they shall bear the tabernacle and all the vessels thereof and they shall minister unto it and shall encamp round about the tabernacle 51 And when the tabernacle setteth forward the Levites shall take it down and when the tabernacle is to be pitched the Levites shall set it up and the stranger s The stranger elsewhere is one of another Nation here one of another Tribe one no Levite that cometh nigh t So as to do the offices mentioned ver 50. shall be put to death 52 And the children of Israel shall pitch their tents every man by his own camp and every man by his own standard throughout their hosts 53 But the Levites shall pitch round about the tabernacle of testimony that there be no wrath u To wit from God who is very tender of his worship and will not suffer the profaners of it to go unpunished whose wrath is called simply Wrath by way of eminency as the most terrible kind of wrath upon the congregation of the children of Israel and the Levites shall keep the charge x i. e. Shall suffer no stranger to approach through curiosity or any other motive of the tabernacle of testimony 54 And the children of Israel did according to all that the LORD commanded Moses so did they CHAP. II. 1 AND the LORD spake unto Moses and unto Aaron saying 2 Every man of the children of Israel shall pitch by his own standard a Or ensign by that to which he is allotted by the following order It is manifest that there were four great Standards or Ensigns which here follow distinguished by their colours or figures or otherwise also that there were other particular Ensigns belonging to each of their Fathers Houses or Families as is here said with the ensign of their fathers house â Heb. over against far off b Partly out of reverence to God and his Worship and the portion allotted to it and partly for caution least their vicinity to it might tempt them to make too near approaches to it It is supposed they were at 2000 cubits distance from it which was the space between the people and the Ark Ios. 3. 4. and it is not improbable because the Levites encamped round about it between them and the Tabernacle about the tabernacle of the congregation shall they pitch 3 And on the east-side toward the rising of the Sun shall they of the standard of the camp of Judah pitch throughout their armies and Nahshon the son of Amminadab shall be captain of the children of Judah 4 And his host and those that were numbred of them were threescore and fourteen thousand and six hundred 5 And those that do pitch
next unto him shall be the tribe of Issachar c He and Zebulun were Leah's two youngest sons and therefore would more contentedly submit to Iudah and Nethaneel the son of Zuar shall be captain of the children of Issachar 6 And his host and those that were numbred thereof were fifty and four thousand and four hundred 7 Then the tribe of Zebulun and Eliab the son of Helon shall be captain of the children of Zebulun 8 And his host and those that were numbred thereof were fifty and seven thousand and four hundred 9 All that were numbred in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred d This was the most numerous camp because they marched first as being placed on the East and going towards the East and because they guarded the Sanctuary throughout their armies these shall first set forth 10 On the south-side shall be the standard of the camp of Reuben e Who being the first-born was the leader of the second camp according to their armies and the captain of the children of Reuben shall be Elizur the son of Shedeur 11 And his host and those that were numbred thereof were fourty and six thousand and five hundred 12 And those which pitch by him shall be the tribe of Simeon and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai 13 And his host and those that were numbred of them were fifty and nine thousand and three hundred 14 Then the tribe of Gad and the captain of the sons of Gad shall be Eliasaph the son of Reuel f Called Devel Numb 1. 14. the Hebrew letters Daleth and Resh being very like and oft changed as appears by comparing Gen. 10. 3. with 1 Chron. 1. 6. and Gen. 36. 26 38. with 1 Chron. 1. 41 50. 15 And his host and those that were numbred of them were fourty and five thousand and six hundred and fifty 16 All that were numbred in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty throughout their armies and they shall set forth in the second rank 17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp g Which is not to be understood strictly or exactly but largely for in their march they were divided and part of that Tribe marched next after Iudah Numb 10. 17. and the other part exactly in the midst of the camp as they encamp so shall they set forward every man in his place by their standards 18 On the west-side shall be the standard of the camp of Ephraim h Who is here preferred before his brother according to the prophesie Gen. 48. 19 20. according to their armies and the captain of the sons of Ephraim shall be Elishama the son of Ammihud 19 And his host and those that were numbred of them were fourty thousand and five hundred 20 And by him shall be the tribe of Manasseh and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur 21 And his host and those that were numbred of them were thirty and two thousand and two hundred 22 Then the Tribe of Benjamin and the captain of the sons of Benjamin shall be Abidan the son of Gideoni 23 And his host and those that were numbred of them were thirty and five thousand and four hundred 24 All that were numbred of the camp of Ephraim were an hundred thousand and eight thousand and an hundred throughout their armies and they shall go forward in the third rank 25 The standard of the camp of Dan shall be on the north-side by their armies and the captain of the children of Dan shall be Abiezer the son of Ammishaddai 26 And his host and those that were numbred of them were threescore and two thousand and seven hundred 27 And those that encamp by him shall be the tribe of Asher and the captain of the children of Asher shall be Pagiel the son of Ocran 28 And his host and those that were numbred of them were fourty and one thousand and five hundred 29 Then the tribe of Naphtali and the captain of the children of Naphtali shall be Ahira the son of Enan 30 And his host and those that were numbred of them were fifty and three thousand and four hundred 31 All they that were numbred in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred i The strongest camp next after Iudah and therefore he comes in the rear as Iudah marched in the front that the Tabernacle might be best guarded where there was most danger they shall go hindmost with their standards 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty 33 But the Levites were not numbred k Because their warfare was of another kind among the children of Israel as the LORD commanded Moses 34 And the children of Israel did according to all that the LORD commanded Moses so they pitched by their standards l i. e. Each of them under his principal standard and so they set forward every one after their families according to the house of their fathers CHAP. III. 1 THese a Which follow in this chapter also are the generations b i. e. Either 1. The things done by them as the word generation is sometimes used as Gen. 6. 9. and 25. 19. and 37. 2. Or rather 2. The Kindred or Family for that is the subject of this chapter and not their events or actions Obj. Aarons Family indeed is here mentioned but not Moses his Family Answ. Moses his Family and Children are here included under the general name of the Amramite ver 27. which includes all the Children and Grand-chilfiren of Amram the persons onely of Aaron and Moses being excepted And the generations of Moses are thus obscurely mentioned because they were but common Levites the Priesthood being given solely to Aarons posterity whence Aaron is here put before Moses who elsewhere is commonly named after him of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai c This seems to be added because Nadab and Abihu mentioned ver 2. were then alive though dead at the time of taking this account 2 And these are the names of the sons of Aaron Nadab the * Exod. 6. 23. first-born and Ablhu Eleazar and Ithamar 3 These are the names of the sons of Aaron the priests which were anointed â Heb. whose hand ââ¦e filled whom he consecrated to minister in the priests office 4 * Lev. 10. 1. chap. 26. 61. 1 Chron. 24. 2. And Nadab and Abihu died before the LORD when they offered strange fire before
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nââ¦ab â⦠4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or ãâã in the sight or ãâã of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are â Heb. ãâã giveâ⦠wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaââ¦y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the â Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ⦠which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â⦠ark and the * Exod. 25. 2â⦠table and the * Exod. 25. 3â⦠candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â⦠the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And â Heb. ãâã ãâã of the ãâã under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiââ¦e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 41 And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
Gods service and their cattle for themselves as Gods ministers and for their support in Gods work in stead of all the firstlings among the cattle of the children of Israel 42 And Moses numbred as the LORD commanded him all the first-born among the children of Israel 43 And all the first-born males by the number of names from a month old and upward of those that were numbred of them were twenty and two thousand two hundred and threescore and thirteen 44 And the LORD spake unto Moses saying 45 Take the Levites k To wit the 22000 reckoned up ver 39. of which see the notes there in stead of all the first-born among the children of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am the LORD 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel which are more than the Levites 47 Thou shalt even take five shekels a piece l Which was the price to be paid for the redemption of a first-born a month old Numb 18. 15 16. but this mony though paid for these 273 persons was probably paid out of the common stock of all except lots were cast who should pay which is not probable in so small a concern accompanied with so much trouble by the poll after the shekel of the sanctuary shalt thou take them * ââ¦xod 30. 13. ãâã 27. 25. ãâã 18. 16. ãâã 45. 12. the shekel is twenty gerahs 48 And thou shalt give the number wherewith the odd number of them is to be redeemed unto Aaron and to his sons m To whom all the Levites were given and therefore the mony which came in their stead 49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites 50 Of the first-born of the children of Israel took he the money a thousand three hundred and threescore and five shekels after the shekel of the sanctuary 51 And Moses gave the mony of them that were redeemed unto Aaron and to his sons according to the word of the LORD as the LORD commanded Moses CHAP. IV. 1 AND the LORD spake unto Moses and unto Aaron saying 2 Take the sum of the sons of Kohath from among the sons of Levi after their families by the house of their fathers 3 From thirty years old a This age was prescribed as the age of full strength of body and therefore most proper for their present laborious work of carrying the parts and vessels of the Tabernacle and of maturity of judgment which is necessary for the right management of holy services Whence even Iohn and Christ entred not upon their Ministery till that age And it may still seem to be the fittest season for mens undertaking the Ministery of the Gospel except in case of extraordinary abilities or the Churches pressing necessity Object They might enter upon this work at their 25th year Numb 8. 24. and in David's time and afterward at their twentieth year Answ. 1. Their first entrance upon their work was at their five and twentieth year when they began as learners and acted onely under the inspection and direction of their brethren but in their thirtieth year they were compleatly admitted to a full discharge of their whole office 2. David being a Prophet and particularly directed by God in the affairs of the Temple might and did make a change in this matter which he might the better do both because it was but a change in a circumstance and because the magnificence of the Temple and the great multitude of sacred utensils and sacrifices required a greater number of attendants than formerly was necessary and upward even until fifty years old b When they were exempted from the toilsome work of carrying burdens but not discharged from the honourable and easie work done within the Tabernacle Numb 8. 26. all that enter c i. e. That do and may enter having no defect Levit. 21. 17. nor other impediment into the host d The society of sacred Ministers he calls an host because of that excellent order which was among them as to persons place time the matter and manner of their services to do the work of the tabernacle of the congregation 4 This shall be the service of the sons of Kohath in the tabernacle of the congregation about the most holy things e Hereafter mentioned as the Ark Table Altar c. Compare Numb 3. 31. 5 And when the camp setteth forward Aaron shall come and his sons and they f For upon this necessary occasion the inferiour Priests are allowed to come into the Holy of Holies which otherwise was peculiar to the High-priest Heb. 9. 7. shall take down the covering vail g The second vail of which see Exod. 26. 31 c. Levit. 4. 6. Heb. 9. 3. wherewith the Ark was covered while the Tabernacle stood Exod. 40. 3. and cover the ark h Because the Levites who were to carry the Ark might neither see nor immediately touch it of testimony with it 6 And shall put thereon the covering of badgers-skins i Whereby the Ark was secured from the injuries of the weather and shall spread over it a cloth wholly of blue and shall put in the staves thereof k Object How could these staves be put in when they were never to be taken out Exod. 25. 15. compared with 1 King 8. 8. 1. Answ. These places may speak of the staves while the Ark and Tabernacle stood but when they were to be removed the posture of all things was altered 2. The Hebrew verb doth not signifie putting in but barely putting or placing or disposing and may be understood not of putting the staves into the rings wherein they constantly remained but of the putting of them either upon their shoulders to try and fit them for carriage or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these guilded staves to keep them both from the touch of the Levites and from the inconveniences of bad weather 7 And upon the * Exod. 2â⦠3â⦠table of shew bread l Heb. Of faces or presence for of the bread of faces or presence i. e. of the bread which was continually standing in the presence of the Lord. they shall spread a cloth of blue and put thereon the dishes m Upon which the shew-bread was put and the spoons and the bowls and covers to â Or. pour out withal cover withall and the continual bread n i. e. Shew-bread so called because it was continually to be there even in the wilderness where though they had onely Manna for themselves yet they reserved corn for the weekly making of these loaves which they might with no great difficulty procure from some of the people bordering upon the wilderness in the
his service See Exod. 19. 10 15. Levit. 14. â⦠them 7 And thus shalt thou do unto them to cleanse them sprinkle water â Heb. of sin chap. 19. 9. of purifying d Heb. Of sin i e. for the expiation of sin This water was mixed with the ashes of a red heiââ¦er Numb 19. 9. which therefore may seem to have been prescribed before though it be mentioned after such kind of transplacings of passages being frequent in Scripture upon them and â Heb. let them cause a rasor to pass over c. let them shave all their flesh e Which external rite signified the cutting off their inordinate concupiscences of earthly things and that singular purity of heart and life which is required in the Ministers of God See Isa. 52. 11. 2 Tim. 2. 21. and let them wash their cloths and so make themselves clean 8 Then let them take a young bullock with his * Lev. 2. 2. meat-offering even fine flour mingled with oil and another young bullock e The same sacrifice which was offered for a sin-offering for the whole congregation Levit. 4. because the Levites came in the stead of all the first-born which did in a manner represent the whole congregation shalt thou take for a sin offering 9 And thou shalt bring the Levites before the tabernacle of the congregation and thou shalt gather the whole assembly of the children of Israel together 10 And thou shalt bring the Levites before the LORD and the children of Israel f Not all of them which was impossible but some in the name and stead and by the appointment of all to wit either the first-born or rather the Princes or Chiefs of each Tribe who used to transact things in the name of their Tribes Whereby they signified their transferring of that right of Ministring to God from the first-born in whose hands it formerly was unto the Levites and their renouncing of their interest in the Levites from whom they might otherwise have expected help by their persons or purses as they diâ⦠from other Tribes in their common concernments and ãâã intire resignation and dedication of them to God service as the person offering by laying his hand upon the head of his ãâã Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God shall put their hands upon the Levites g. 11 And Aaron shall â ãâã offer the Levites before the LORD for an â ãâã ãâã offering h Heb. For a wave-offering Of which see Exod. 29. 24. Not that Aaron did so wave them which he could not do but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world whereby they might signifie their readiness to serve God according to their capacity wheresoever they should be Though the word may be taken more generally for any offering made to God as Exod. 35. 22. of the children of Israel that â Heb. ãâã ãâã ãâã to ãâã c. they may execute the service of the LORD 23 And the Levites shall lay their hands upon the heads of the bullocks i To signifie that they were offered by them and for them See Exod. 29. 16 19. Levit. 1. 4. and 3. 2. and 4. 4. and thou shalt offer the one for a sin offering and the other for a burnt-offering unto the LORD to make an atonement for the Levites 13 And thou shalt set the Levites before Aaron and before his sons k i. e. Put them into the power of Aaron and his sons to employ them in holy ministrations for so that phrase is sometimes used as Gen. 13. 9. the land is before thee i. e. in thy power to use or enjoy it Or setting the Levites before them did signifie the giving the Levites to them or to their service and offer them for an offering unto the LORD l For to him they were first properly offered and by him given to the Priests in order to his service 14 Thus shalt thou separate the Levites from among the children of Israel and the Levites shall be * chap. 3. 45. mine 15 And after that shall the Levites go in m To wit into the Court where they were to wait upon the Priests at the Altar of burnt-offering and at present into the Tabernacle to take it down and set it up to do the service of the tabernacle of the congregation and thou shalt cleanse them and offer them for an offering 16 For they are wholly given unto me n By the peoples consent as well as taken as it follows by my choice and command See Numb 3. 9. from among the children of Israel in stead of such as open every womb * chap. 3. 13. Exod. 13. 2. Luk. 2. 23. even in stead of the first-born of all the children of Israel have I taken them unto me 17 * Exod. 13. 2 12 15. chap. 3. 13. Luk. 2. 23. For all the first-born of the children of Israel are mine both man and beast on the day that I smote every first-born in the land of Egypt I sanctified them for my self 18 And I have taken the Levites for all the first-born of the children of Israel 19 And * chap. 3. 9. I have given the Levites as a â Heb. given gift to Aaron and to his sons from among the children of Israel to do the service of the children of Israel o i. e. To serve God in their stead and behalf to do what otherwise they had been obliged to do in their own persons in the tabernacle p How in it see on ver 15. of the congregation and * chap. 1. 53. to make an atonement for the children of Israel q Not by offering sacrifices which the Priests alone might do but by assisting the Priests in that expiatory work and by a diligent performance of all the parts of their office whereby God was pleased both with them and with the people that there be no plague r This is added as a reason why God appointed them to serve in or about the Tabernacle that they might watch and guard it and not suffer any of the people to come near it or meddle with holy things which if they did it would certainly bring a plague upon them among the children of Israel when the children of Israel come high unto the sanctuary 20 And Moses and Aaron and all the congregation of the children of Israel did to the Levites according unto all that the LORD commanded Moses concerning the Levites so did the children of Israel unto them 21 And the Levites were purified s Which was done by washing and sprinkling and sacrifices See Levit. 15. 13 14 15. Numb 19. 11 c. and they washed their clothes and Aaron offered them as an offering before the LORD and Aaron made an atonement for them to cleanse
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â⦠â⦠12. 12. ãâã 2. Josh. 13. 14 33. Ezek ãâã 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ⦠the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin â Heb. to ãâã and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ⦠when he would have burnt incense to the Lord 2 ãâã 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the â Heb. ââ¦at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. ãâã at Shiloh in the land of Canaan saying â¡ Numb ãâã The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ⦠and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ⦠33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ⦠of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ⦠lay within Iudah's Portion these cities which are here â¡ ãâã mentioned ãâã name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them â Or Kiriathâ⦠ãâã ââ¦3 2. the city of Arbah the father of Anak which city is Hebron in the hill ââ¦ntrey of Judah with the suburbs thereof round about it 12 But â¡ Chap. 14. 14. 1 ãâã 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one ââ¦ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. ãâã Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ⦠1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â⦠and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaââ¦tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 ââ¦shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes ââ¦ââ¦in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. ââ¦0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ⦠and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs ãâã a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ⦠according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 â¡ Chap. 21. 44 ãâã There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. ãâã â⦠18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession â¡ Numb 32. ãâã Chap. 13. â⦠which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did â Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for â Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coââ¦sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
thee and will keep the Passover to the LORD let all his males be circumcised and then let him come near and keep it and he shall be as one that is born in the land for no uncircumcised person shall eat thereof 49 One law shall be to him that is home-born and unto the stranger that sojourneth among you 50 Thus did all the children of Israel as the LORD commanded Moses and Aaron so did they 51 And it came to past the self-same day that the LORD did bring ââ¦e children of Israel out of the land of Egypt * chap. 6. 26. by their armies CHAP. XIII 1 AND the LORD spake unto Moses saying 2 * chap. 22. 29. 34. 19. Lev. 27. 26. Num. 3. 13. and 8. 16. Luk. 2. 23. Sanctifie unto me a To my use and service in manner as I shall hereafter explain And Sanctifie i. e. command all the people to sanctifie as Moses did ver 12. all the first-born b viz. if they be males as it is limited ver 12. whatsoever openeth the womb c Every child which is the first-born of his mother So that if a man had many wives either together or successively his first child by every one of these was a first-born among the children of Israel both of man and of beast d Whether clean or unclean though in different manner whereof see Numb 18. 13 15 17. it is mine e By special right and title as being by my singular care and favour preserved ââ¦om the common destruction and therefore I challenge a peculiar interest in them and do hereby require that they be devoted to me 3 And Moses said unto the people Remember this day in which ââ¦e came out from Egypt out of the house of â Heb. servants bondage for by strength of hand the LORD brought you out from this place there shall no leavened bread be eaten 4 This day came ye out * chap. 23. 15. Deut. 16. 1. in the month Abib f See Exod. 12. 2. in the spring time the most proper season for a long journey 5 And it shall be when the LORD shall bring thee into the land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites which he sware unto thy fathers to give thee a land flowing with milk and honey * ch 12. 25 26. that thou shalt keep this service g Which is spoken of before and in the following verses From this place it is evident the Israelites were not obliged to this service in the wilderness without a particular command from God See Deut. 12. 1 9. in this month 6 * ch 12. 15 16. Seven days thou shalt eat unleavened bread and in the seventh day shall be a feast to the LORD 7 Unleavened bread shall be eaten seven dayes and there shall no leavened bread be seen with thee neither shall there be leaven seen with thee in all thy quarters 8 And thou shalt shew thy son in that day saying This is done because of that which the LORD did unto me when I came forth out of Egypt 9 And it shall be for * See Verse 16. Numb 15. 38. Deut. 11. 18. Prov. 1. 9. Mat. 23. 5. a sign unto thee upon thine hand h The celebration of this feast shall be to thee instead of a mark which a man makes or a ring or any thing else which he puts upon his hand or arm to bring any thing to his remembrance For such things his eye is most frequently fixed upon Compare Cant. 8. 6. Isa. 49. 16. Ier. 22. 24. Hag. 2. 23. and for a memorial between thine eyes i In stead of any monument or memorial which is placed between and therefore directly before a mans eyes which he can scarcely overlook and therefore must needs bring to remembrance the thing which he would not forget Such proverbial phrases are usual in Scripture as Deut. 6. 8. Prov. 3. 3. and 6. 21. and 7. 3. and are not to be understood literally as the superstitious Iews understood them who hence derive their custom of wearing scrowls of parchment upon their foreheads and arms and garments which they call Phylacteries wherein they wrote certain portions of Scripture But they might aswell have added parcels of Gods law to be kept in their mouths because it follows that the Lords law may be in thy mouth from whence we may better infer that neither mouth nor hand nor eyes are to be properly understood for then it had been an improper method to fasten a parchment between their eyes that it might be in their mouths but figuratively as they are commonly understood in Scripture that the LORDS Law may be in thy mouth for with a strong hand hath the LORD brought thee out of Egypt 10 Thou shalt therefore keep this Ordinance in his season from year to year k Heb. from days to days But days in the Hebrew tongue are oft put for a compleat year of which see Gen. 4. 3. Lev. 25. 29. Amos 4. 4. 11 And it shall be when the LORD shall bring thee into the land of the Canaanites l Under which general name all the other nations are contained as being all the children of Canaan as he sware unto thee and to thy fathers and shall give it thee 12 * chap. 22. 29. 34. 19. Deut. 15. 19. Ezek. 44. 30. That thou shalt â Heb. cause to ãâã over set apart m i. e. Separate it from the rest resign thy right in it to God Heb. cause it to pass not through the fire aâ⦠that verb is used Deut. 18. 10. 2 King 16. 3. but under the rod as it is used and more fully expressed Lev. 27. 32. which was the rite when any thing was separated and consecrated to God unto the LORD all that openeth the matrix and every firstling that cometh of a beast which thou hast the males shall be the LORDS n Devoted to him either to be sacrificed if it was clean or to be otherwise destroyed if it was unclean as it here follows 13 And every firstling of an ass o An unclean creature and therefore this rule was to be observed in all other unclean creatures as appears 1. because the reason of this law is common to all such 2. by comparing this place with Numb 18. 15. 3. because the first-born of all beasts were appropriated to God and because many of them were unclean and so could not be sacrificed there was no other way of offering them to God but by redemption or a price paid for them And the single exception of the price of a dog in this case Deut. 23. 18. doth sufficiently intimate that the price of all other unclean creatures was allowed and required The ass alone is here named for all the rest because this creature was most common and most useful and yet was not to be spared whence it was easie
* Eccles. 38. 5. tree which when he had cast into the waters the waters were made sweet b Not so much by any vertue in that tree as by the power of God who used this rather as a sign to the Israelites than as an instrument to himself in this work there he made for them a statute and an ordinance c God or Moses in Gods name and by his order constituted and published to them a statute Which seems to be understood not of any particular Statute or Law as that concerning the Sabbath or their duty to their Parents or the like for the specifying of their duties is reserved to another time and place but of a general Law or Rule formerly given and now solemnly renewed by Moses at Gods command like that given to Abraham their Father Gen. 17. 1. Walk before me and be perfect God having thus far performed his part of that Covenant made with Abraham and his seed to bring them out of Egypt towards Canaan tells them that he expects and requires of them their observance of the condition of that covenant and gives them this indefinite and universal Law or Precept that they should obey and fulfill all the commands which God had already laid upon them or their Parents and which he should hereafter reveal to them This sense may be gathered out of the following verse wherein he explains what he meant by this Statute even all Gods Statutes or Commandements which if they would keep he engageth himself to preserve and deliver them So it is onely a change of the number the singular Statute being put for the plural Statutes which is a figure very frequently used both in Scripture and in other Authors God having now eased them of the hard and iron yoke of the Egyptians puts his sweet and easie yoke upon them and having undertaken to be their King and Protector and Captain he claims their subjection to himself and to his Laws or Statutes and there * chap. 16. 4. he proved them * Or tryed them i. e. the Israelites There he tried both their Faith by the difficulty now mentioned viz. their want of water and their future obedience by this general command which he is about to branch forth into divers particulars 26 And said if thou wilt diligently hearken to the voice of the LORD thy God and wilt do that which is right in his sight and wilt give ear to his Commandements and keep all his Statutes * Deut. 7. 15. I will put none of these diseases upon thee d Nor other evils or plagues But on the contrary I will bless thee with all manner of blessings Under one branch or part of the blessings of Gods covenant he includes all the rest by a very common Synecdoche which I have brought upon the Egyptians for I am the LORD * that healeth thee e Or Thy Physitian for all thy maladies both of Soul and Body chap. 23. 25. Psal. 103. 3. ãâã 3. 27 * Numb 33. 9. And they came to Elim where were twelve wells of water and threescore and ten palm-trees f Which were both pleasant for their shade and refreshing for their sweet fruit Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station and they encamped there by the waters CHAP. XVI 1 AND they took their journey from Elim and all the congregation of the children of Israel came a Though not immediately for there is another stage of theirs by the Red-sea mentioned Numb 33. 10. in which chapter Moses designed exactly to set down all their stations but omitted here because nothing remarkable happened in it and Moses in this place designed to record onely the memorable passages unto the wilderness of Sin b A great Wilderness between the Red-sea and Mount Sinai but differing from that Sin mentioned Numb 20. 1. which is between Elim and Sinai on the fifteenth day of the second month after their departing out of the land of Egypt 2 And the whole Congregation of the children of Israel murmured c For want of meat as appears from the following verse their provisions brought out of Egypt being now spent against Moses and Aaron in the Wilderness 3 And the children of Israel said unto them Would to God we had died by the hand of the LORD d By any of those Plagues wherewith God destroyed the Egyptians in the land of Egypt * Numb 11. 4 5. when we sate by the flesh-pots and when we did eat bread to the full e Which is not probable but they amplifie their former mercies that they might aggravate their present calamity as the manner of impatient and ungoldly men is for ye have brought us forth into this wilderness to kill this whole assembly with hunger f Quest. What danger was there of dying with hunger seeing they had their flocks and their herds which they brought out of Egypt Answ. 1. There was no great danger of it but they use aggravating expressions as discontented persons use to do 2. Their flocks and herds were not so numerous as to suffice them for above a months provision if they had all been slain and eaten as it is implyed Numb 11. 21 22. So there was some danger of it though neither immediate nor great 3. They were it seems resolved to spare these partly for increase and for their future subsistence and partly for sacrifice as not knowing how many of them they should be required to offer See Exod. 10. 26. 4 Then said the LORD unto Moses Behold I will rain * Psal. ââ¦8 24 25. and 105. 40. Joh 6. 31 32. 1 Cor. 10. 3. bread g i. e. Manna which shall serve them instead of bread Numb 11. 8. and was a more delicate and pleasant kind of bread called therefore The bread of Angels Psal. 78. 24 25. from heaven â The air oft called Heaven in which Manna iâ⦠produced for you and the people shall go out and gather â Heb. the portion of a day in his day Prov. 30. 8. Matth. 6. 11. a certain rate every day h Heb. The thing i. e. the provision of a day in his day i. e. every day as much as was sufficient for a mans sustenance that day that I may * chap. 15. 25. Deut. 8. 2 16. prove them i Either 1. whether by my giving them such miraculous and excellent provision they will be won to love and obey me Or 2. Whether by raining it down upon them for several days together they will learn to trust me for the following days and therefore gather no more than that day required whether they will walk in my Law or no. 5 And it shall come to pass that on the sixth day they shall prepare k Lay up grind bake or seethe See ver 23. and Numb 11. 8.
that which they bring in and it shall be * See Lev. 25 21. twice as much as they gather daily 6 And Moses and Aaron said unto all the children of Israel at even then ye shall know that the LORD hath brought you l And not we by our own Authority or Counsel as you suggest ver 3. out from the land of Egypt 7 And in the morning then ye shall see the glory of the LORD m Either this glorious work of God in giving Manna Or rather the glorious appearance of God in the Cloud as is evident from ver 10. for that he heareth your murmurings against the LORD And what are we that ye murmure against us 8 And Moses said This shall be when the LORD shall give you in the everning flesh to eat and in the morning bread to the full for that the LORD heareth your murmurings which ye murmure against him and what are we your murmurings are not against us but * See Luk. 10. 16. Rom. 13. 2. against the LORD 9 And Moses spake unto Aaron say unto all the Congregation of the children of Israel come near before the LORD n Either before the cloudy pillar where God was especially present or in the place of Gods Worship For though the great Tabernacle was not yet built yet it seems from Exod. 33. 7. there was a little Tabernacle For as the solemn and publick and Sabbath worship was among them before the Tabernacle was built So it was necessary there should be some place where they did assemble together and perform that worship which was proper to those times and there God was supposed to be present in a peculiar manner for he hath heard your murmurings 10 And it came to pass as Aaron spake unto the whole Congregation of the children of Israel that they looked toward the wilderness and behold the glory of the LORD o An extraordinary brightness suddenly appearing in the pillar of Cloud See Levit. 9. 6 23. * chap. 13. 21. appeared in the cloud 11 And the LORD spake p Or had spoken to wit before by comparing this with verse 7. unto Moses saying 12 I have heard the murmurings of the children of Israel speak unto them saying At even ye shall eat flesh and in the morning ye shall be filled with bread q God chuseth the proper time for each kind of provision the evening for the quails which being brought from remote parts by their days flight about evening came thither and the morning for Manna which usually falls at that time and ye shall know that I am the LORD your God 13 And it came to pass that at even * Num. 11. 31. Psal. 105. 40. the quails came up and covered the camp and in the morning the dew lay r Heb. there was a bed of dew wherewith the Manna was covered ver 14. To this the hidden manna Revel 2. 17. alludes round about the host 14 And when * Num. 11. 7. Psal. 78. 24. and 105. 40. Wisd. 16. 20. the dew that lay was gone up s To wit into the Air or was vanished as the word ascend is used Ier. 48. 15. behold upon the face of the wilderness there lay a small round thing as small as the hoar frost upon the ground 15 And when the children of Israel saw it they said one to another â Or what is this or it is a portion it is Manna t Or what is this which best suits with the following reason for they wisâ⦠not what it was Man signifies what in the Egyptian Tongue and it is not strange that the Israelites use one of their words being newly come out of their Land Hence this is called Manna but it is of a different nature from the ordinary Manna which now we use onely as physick for purging whereas this Manna was food and nourishing being prepared by the great God for this use for they wist not what it was And Moses said unto them * ââ¦oh 6. 31. 1 Cor. 10. 3. This is the bread which the LORD hath given you to eat 16 This is the thing which the LORD hath commanded gather of it every man according to his eating u i. e. As much as is sufficient for his eating an Omer x Which contains the tenth part of an Ephah and therefore was a very liberal allowance and such as might abundantly suffice a man of greatest strength and stomach It might seem too much but it must be remembred that it was a very light meat and easie of digestion nor was every one obliged to eat up his whole portion as we shall see â Heb. by the poll or head for every man according to the number of your â Heb. souls persons take ye every man for them which are in his tents 17 And the children of Israel did so and gathered some more some less y Either 1. According as their Families were more or less numerous Or rather 2. As the gatherers were more or less strong and active in gathering it 18 And when they did mete it with an Omer he that gathered much had nothing over and he that gathered little had no lack z All that was gathered by the members of one Family was put into an heap and then distributed to each person an Omer neither more nor less To which St. Paul alludes 2 Cor. 8. 13 c. they gathered every man according to his eating 19 And Moses said Let no man leave of it till the morning a viz. For the provision of the next day as distrusting Gods care and goodness in giving them more Not that every one was bound to eat all of it which certainly many of their stomachs could not bear but that they were to dissolve it or burn it as they did the remains of some sacrifices Exod. 12. 10. and 29. 34. or consume it some other way 20 Notwithstanding they hearkened not unto Moses but some of them left of it b Either distrusting Gods providence for their future provisions Or out of curiosity to learn the nature of this Manna and what they might do when occasion required until the morning and it bred worms and stank c Not so much from its own nature which was pure and durable as from Gods judgement and Moses was worth with them 21 And they gathered it every morning every man according to his eating and when the sun waxed hot it melted d To wit as much of it as was left upon the ground This was not from its own nature which was so solid that it could indure the fire and was bruised by a pestel but from Gods wise providence partly that it might not be corrupted or trodden under foot or otherwise abused and so despised partly that it might not remain there to tempt any of them to gather more of it than they should and partly that all their stock of
8. Dââ¦t 1. 17. Psal. 47. 9. 28 And it shall be Aarons and his sons by a statute for ever from the children of Israel for it is an heave-offering z Under which is comprehended also the wave-offering as plainly appears both from the context and from the parity of reason these offerings being of the same nature and designed for the same purpose and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings even their heave-offering unto the LORD 29 And the holy garments of Aaron shall be his sons a i. e. His eldest sons successively after him to be anointed therein and to be consecrated b By some other Priest there being no other higher person who could do it and therefore the necessity of it made it warrantable in them 30 And â Heb. he of his sons * Num. 20. 2â⦠that son that is priest in his stead shall put them on seven dayes c For so long the solemnity of the consecration lasted ver 35. when he cometh into the tabernacle of the congregation to minister in the holy place d Both that strictly so called and in the most holy place for as none could go into the most holy place except the High-Priest so there were some things to be done in the holy place which none but he could do See Levit. 4. 7 8. 31 And thou shalt take the ram of the consecration and seethe his flesh in the holy place e In the Court-yard at the door of the Tabernacle where it was both boiled and eaten as appears from this and the next verse and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering though they were of the people who were not admitted into any other Holy place but this 32 And Aaron and his sons shall eat the flesh of the ram and the * Lev. 8. 31. Matth. 12. 4. bread that is in the basket by the door of the tabernacle of the congregation 33 And they shall eat those things f i. e. The remainders of the oblations mentioned verse 32. wherewith the atonement was made to consecrate and to sanctifie them but a stranger g i. e. One who is not of the Priestly race whereas in other peace-offerings the offerer did eat a part shall not eat thereof because they are holy 34 And if ought of the flesh of the consecrations or of the bread remain unto the morning then thou shalt burn the remainder h According to the Law of all Peace-offerings except those which were vows or voluntary offerings Levit. 7. 16 17. which these were not compare Exod. 12. 10. with fire it shall not be eaten because it is holy 35 And thus shalt thou do unto Aaron and to his sons according to all things which I have commanded thee seven dayes shalt thou consecrate them 36 And thou shalt offer every day a bullock for a sin offering for atonement i As well for the Priests as for the Altar both which as they were or might be polluted so they needed the sprinkling of this blood to sanctifie them to shew that all persons and things were fitted for Gods service and accepted by him onely for and thorough the blood of Christ. and thou shalt cleanse the altar when thou hast made an atonement for it and thou shalt anoint it to sanctifie it 36 Seven dayes thou shalt make an atonement for the altar and sanctifie it * chap. 40. 1â⦠and it shall be an altar most holy k As appears from the following reason because it was not onely holy in it self but by its touch communicated a legal Holiness to other things â Or ãâã Lev. 6. 18. * chap. 30. 29. whatsoever toucheth the altar shall be holy l This may be understood either 1. Of persons as a caution that none should touch the Altar but holy and consecrated persons Or rather 2. Of things yet not of all things for polluted things were not made holy by the touch of holy things which is affirmed Hagga 2. 12. but of things belonging to the Altar of offerings which by Gods appointment were to be offered which were sanctified by being laid upon this Altar and therefore the Altar was greater and more holy than the gift as our blessed Saviour notes Matth. 23. 19. 38 Now this is that which thou shalt offer m This is the chief end and use of this Altar though it served also for other sacrifices upon the altar * Numb 28. ãâã two lambs of the first year * Dan. 12. ãâã day by day continually n To shew partly that men do daily contract new defilement and daily need new pardons and partly that God is not onely to be Worshipped upon Sabbath-dayes and other set and solemn times but every day 39 The one lamb thou shalt offer in the mornning o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all and the other lamb thou shalt offer â Heb. ãâã the two eveâ⦠at even o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all 40 And with the one lamb a tenth-deal p The tenth part of an Ephah as is evident from Numb 28. 5. which is an Omer Exod. 16. 36. of flour mingled with the fourth part of an hin of beaten oil and the fourth part of a hin q An Hin was a measure for liquid things as the Ephah was for dry things containing six pints of our measure of wine for a drink-offering 41 And the other lamb thou shalt offer at even and shalt do thereto according to the meat-offering of the morning and according to the drink-offering thereof for a sweet savour an offering made by fire unto the LORD 42 This shall be a continual burnt-offering throughout your generations at the door of the tabernacle â Heb. of ãâã ing of the congregation before the LORD where r Either 1. At which door for there the Lord stood and talked with Moses Exod. 33. 9 10. Or rather 2. In which Tabernacle to wit in the innermost part of it because that was the principal place where God did ordinarily reside and meet with his people Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle and that with Moses onely not with the people with whom he is said to meet in this place verse 43. Adde to this that the place where God
the two tables of testimony in Moses hand when he came down from the mount that Moses wist not that the skin of his face shone l Quest. Why now and not when he came down from God before Ans. 1. Because now he obtained what he did not before to wit a glimpse of the Divine glory which though but very transient left its print upon his ââ¦ace 2. Now it was more necessary than before to procure the greater honour to Moses and to the law 2 Cor. 3. â⦠8 11. because of the late horrid violation and contempt of them which the Israelites had fallen into while he talked with him 30 And when Aaron and all the children of Israel saw Moses behold the skin of his face shone and they were afraid to come nigh him 31 And Moses called unto them and Aaron and all the rulers of the congregation returned unto him m To the Tabernacle which was still at a distance from the camp though afterwards God being reconciled it was set up in the camp Exod. 40. 34. and Moses talked with them 32 And afterward all the children of Israel came nigh and he gave them in commandment all that the LORD had spoken with him in mount Sinai 33 â Heb. and Moses ceased from speaking with them and put a vail on his face And till Moses had done speaking with them he put * 2 Cor. 3. 13. a vail on his face n In condescension to their weakness 34 But when Moses went in before the LORD to speak with him he took the vail off until he came out and he came out and spake unto the children of Israel that which he was commanded 35 And the children of Israel saw the face of Moses that the skin of Moses face shone and Moses put the vail upon his face again untill he went in to speak with him CHAP. XXXV 1 AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2 * chap. 20. 9. Lev. 23. 3. Deut. 5. 12. Luk. 13. 14. Six days shall work be done but on the seventh day there shall be to you an â Heb. Holiness holy day a sabbath of rest to the LORD a This command of the sabbath is repeated here as also Exod. 31. 13. together with the instructions for the building of the Tabernacle and its utensils to shew that they were made for no other use than the service of God which was to be performed as every day so in an eminent and peculiar manner upon the sabbath day and to teach them the absolute necessity of minding that precept in and above all their ceremonial observations whosoever doth work therein shall be put to death 3 Ye shall kindle no fire b This command seems to be onely temporary and extraordinary during the present season and condition and not extending to succeeding generations For 1. There are instances of temporary precepts both in the Old and New Testament which yet are not in their places said to be so Such were some of the precepts concerning the Passeover Exod. 12. 11. as is confessed And such was that law of abstaining from things strangled and blood Act. 15. 2. This precept is nakedly proposed and not called a perpetual statute nor enjoyned to be observed in their generations as other precepts are to whom those or some like clauses are frequently added 3. The sabbath is rather a feast-day than a fast-day And the Iews did make feasts and invited guests upon the sabbath-day which could not probably be without kindling a fire And which is more considerable Christ himself who fulfilled all righteousness and therefore would not have joined in the violation of the sabbath went to one of those feasts Luk. 14. And the Corinthians as they received the Lords Supper upon that day which none question so they had their feasts as is confessed and apparent from 1 Cor. 11. 21 22 c. 4. The kindling of a fire was no greater hinderance to the religious observation of the Sabbath than other things which were allowed upon that day such as the washing and dressing of themselves eating and drinking c. 5. This prohibition doth not seem to concern the dressing of meat as many understand it by comparing this with Exod. 16. 23. which place I humbly conceive is misunderstood as I have there intimated for that was lawful to be done upon their most solemn days Exod. 12. 16. but the service of the Tabernacle which is the subject of this chapter and the occasion of these words and the sence seems to be this You shall kindle no fire for any handy-work throughout your habitation no not for the service of this Tabernacle for the heating of any tools or the melting of any metals or other things belonging to it which being to be made for Gods service and deserving and requiring all expedition they might probably conceive that such work might be done upon that ââ¦y And here also as oft elsewhere under one kind all the rest are comprehended and forbidden throughout your habitations upon the sabbath day 4 And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5 Take ye from amongst you an offering unto the LORD * chap. 25. â⦠whosoever is of a willing heart c For God values not forced or grudged services 2 Cor. 9. 7. let him bring it an offering of the LORD gold and silver and brass 6 And blue and purple and scarlet and fine linnen and goats hair 7 And rams skins died red and badgers skins and shittim-wood 8 And oil for the light and spices for anointing oil and for the sweet incense 9 And onyx stones and stones to be set for the ephod and for the breast-plate 10 And * chap. 31. â⦠every wise-hearted d i. e. Skilful artist for though God had prescribed the things yet it required Wisdom and skill to execute what God commanded among you shall come and make all that the LORD hath commanded 11 * ch 26. 1 â⦠The tabernacle e i. e. The boards or structure of the Tabernacle as it appears because it is distinguished here from its tent and curtains whereas elsewhere the Tabernacle is put for all together his tent f The inward and finer curtains which covered the boards of it and his covering g The outward and courser coverings his taches and his boards his bars his pillars and his sockets 12 The ark and the staves thereof with the mercy-seat and the vail of the covering h i. e. Which was hanged before the Ark and Mercy-seat 13 The table and his staves and all his vessels and the shew-bread i But neither did God prescribe the making of the shew-bread amongst the other utensils Exod. 25. nor was this made by the
* chap. 19. 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day it shall not be accepted neither shall it be imputed unto him s For an acceptable service to God that offereth it it shall be an abomination and the soul that eateth of it shall bear his iniquity 19 And the flesh t To wit of the holy offerings of which he is here treating and therefore the general word is to be so limited for other flesh one might eat in this case Deut. 12. 15 22. that toucheth any unclean thing u After its oblation which might easily happen as it was conveyed from the Altar to the place where it was eaten for it was not eaten in the holy place as appears because it was eaten by the priests together with the offerers who might not come thither shall not be eaten it shall be burnt with fire and as for the flesh x i. e. The other flesh that which shall not be polluted by any unclean touch all that be clean y Whether priests or offerers or guests invited to the feast See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean shall eat thereof 20 But the soul that eateth z Knowingly for if it were done ignorantly a sacrifice was accepted for it Levit. 5. 2. of the flesh of the sacrifice of peace-offerings that pertain unto the LORD * chap. 15. 3. having his uncleanness upon him a i. e. Not being cleansed from his uncleanness according to the appointment Levit. 11. 24 c. This verse speaks of uncleanness from an internal cause us by an issue c. for what was from an external cause is spoken of in the next verse even that soul * Gen. 17. 14. shall be cut off from his people 21 Moreover the soul that shall touch any unclean thing as * chap. 12. and 13. and 15. the uncleanness of man b Or Of woman for the word signifies both and that there were such things coming from Men or Women the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere Others make it an Hypallage ââ¦anness ãâã ãâã for a man of uncleanness or ãâã ãâã man But that seems not necessary here or any * chap. 11. 24 28. unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off from his people 22 And the LORD spake unto Moses saying 23 Speak unto the children of Israel saying ye shall eat no manner fat of oxe or of sheep or of goat c The general prohibition of eating sat Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God 24 And the fat of the â Heb. ãâã beast that dieth of it self and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God but also of those that died or were killed at home And if this seems a superfluous prohibition concerning the fat since the lean as well as the fat of such beasts was forbidden Levit. 22. 8. it must be noted that that prohibition reached onely to the priests verse 4. may be used in any other use but ye shall in no wise eat of it 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD even the soul that eateth it shall be cut off from his people 26 * Gen. 9. 4. chap. 3. 1â⦠and 1â⦠14. Moreover ye shall eat no manner of blood whether it be of fowl or of beast in any of your dwellings 27 Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off from his people 28 And the LORD spake unto Moses saying 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring e Not by another but by himself as it is explained ver 30. his oblation f i. e. Those parts of the peace-offering which are in a special manner offered to God to wit the fat and breast and shoulder as it follows unto the LORD g i. e. To the Tabernacle where the Lord was present in a special manner He shews that though part of such offerings might be eaten in any clean place Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose of the sacrifice of his peace-offerings 30 * chap. 3 3 4 19 14. His own hands shall bring h After the beast was killed and the parts of it divided the Priest was to put the parts mentioned into the hands of the offerer See Exod. 29. 22 23 24. the offerings of the LORD made by fire i So called not strictly as burnt-offerings are because some parts of these were left for the Priest ver 31. but more largely because even these peace-offerings were in part though not wholly burnt the fat with the breast it shall he bring that the breast may be waved k To and fro by his hands which were supported and directed by the hands of the Priest for a wave-offering before the LORD 31 And the priest shall burn the fat upon the altar but the breast shall be Aarons and his sons l i. e. The portion of every succeeding High-priest and his family compare Exod. 29. 26. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part 34 For * Exod. 29. 28. chap. 10. 14. Numb 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the ââ¦eat of Wisdom and the shoulder of strength for action and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest 1 Cor. 1. 24. and which ought to be in every priest have I taken of the children of Israel from off the sacrifices of their peace-offerings and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel 35 This is the portion of the anointing n i. e. Of the Priesthood the sign put for the thing signified and the anointing by a like figure is put for the right or part of the sacrifices belonging to the Priest by vertue of his anointing as plainly appears from the words here following out of the offerings c. of Aaron and of the anointing of his sons
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ⦠i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall â consecrate to minister in Heb. fill his ââ¦d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. ââ¦b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
by the priest and sacrifice and therefore both were to be without blemish partly moral to teach all Christians and especially Ministers of holy things what purity and perfection of heart and life they should labour after and that notorious blemishes in the mind or conversation render a man unfit for the Ministery of the Gospel and partly prudential because such blemishes were apt to breed contempt of the person and consequently of his function and of the holy things wherein he ministred For which reason some conceive that still such persons as have notorious defects or deformities which render them contemptible are not fit for the Ministery Which may be true in the general except where there are eminent gifts and graces which are sufficient to vindicate a man from the contemptibleness of his bodily presence The particular defects here mentioned I shall not enlarge upon because some of the Hebrew words are diversly interpreted and because the use of these things being abolished the knowledge of them is not very necessary let him not approach to offer the â Or ãâã bread o Either the shew-bread one eminent part being named for the whole or the food i. e. all the oblations See before on ver 8. of his God 18 For whatsoever man he be that hath a blemish he shall not approach p Unto God or to serve him in his sanctuary a blind man or a lame or he that hath a flat nose q Most restrain this word to the nose and to some great deformity relating to it either the want of it wholly or in part or the shortness flatness or crookedness of it But according to others it signifies more generally a person that wants some member or members because the next word to which it is opposed signifies one that hath more members than he should or any thing * chap. 22. 23. superfluous 19 Or a man that is broken footed or broken handed 20 Or crook-backt or a â Or too sleââ¦der dwarf or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken 21 No man that hath a blemish r Any notorious blemish whereby he is disfigured though not here mentioned of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire he hath a blemish he shall not come nigh to offer the bread of his God 22 He shall eat the bread of his God both of the most holy and of the holy s Which a Priest having any uncleanness upon him might not do Whereby God would shew the great difference between natural infirmities sent upon a man by God and moral defilements which a man brought upon himself What was holy and what most holy was declared before See Levit. 2. 3. and 6. 17. and 7. 1. and 14. 13. and 22. 10. 23 Onely he shall not go in unto the vail t i. e. To the second vail which was between the Holy and the most Holy place Exod. 26. 13 36. to burn incense to order the shew-bread and to dress the lamps which were nigh unto that vail though without nor come nigh unto the altar u i. e. The altar of burnt-offering which was without the sanctuary The sense is He shall not execute the priests office which was to be done in those two places because he hath a blemish that he prophane not my sanctuary x Heb. my sanctuaries in the plural number as it is also Levit. 26. 31. Ier. 51. 51. Ezek. 28. 18. For though the Sanctuary was but one yet there were divers parts to wit the Court the Holy place and the most holy each of which was in a large sense a Sanctuary or an holy place set apart for Gods Worship for I the LORD do sanctifie them y i. e. Do set them apart for high and holy uses to manifest my presence and grace and to receive my Worship and service in them And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to Minister therein 24 And Moses told it unto Aaron and to his sons and to all the children of Israel CHAP. XXII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and to his sons that they separate themselves a To wit when any uncleanness is upon them as it appears from ver 3 4. from the holy things b i. e. from eating of those parts of the offerings which belong to them Onely of the tithes they might eat in that case of the children of Israel and that they profane not my holy name in those things which they c Either the children of Israel or the Priests For both of them did in their kinds hallow consecrate or offer them to God But the former seems more probable both because they are mentioned here and ver 3. where they are said to hallow c. and because this makes the argument stronger it ill became the Priests to profane or pollute what the people did hallow hallow unto me I am the LORD 3 Say unto them whosoever he be of all your seed among your generations that goeth unto the holy things d To eat them or to touch them for if the touch of one of the people having his uncleanness upon him defiled the thing he touched much more was it so in the Priest which the children of Israel hallow unto the LORD having his uncleanness upon him that soul shall be cut off from my presence e Either from the place of my presence and from my ordinances by excommunication He shall be excluded both from the administration and from the participation of them Or from the people among whom I am present which commonly is expressed by cutting off from his people Or from the land of the living I am the LORD 4 What man f i. e. Or woman of Aarons seed for they were under the same law soever of the seed of Aaron is a leper or hath * chap. 15. 2. a â Heb. ãâã of the reins running issue he shall not eat of the holy things untill he * chap. 14. 2. and 15. 13. be clean And * Num. 19. 11. whoso toucheth any thing that is unclean by the dead or * chap. 15. 1â⦠a man whose seed goeth from him 5 Or * chap. 11. ãâã whosoever toucheth any creeping thing whereby he may be made unclean or * chap. 15. ãâã 19. a man of whom he may take uncleanness whatsoever uncleanness he hath 6 The soul which hath touched any such shall be unclean until the even and shall not eat of the holy things unless he wash his flesh with water 7 And when the sun is down he shall be clean and shall afterward eat of the holy things because it is his food g i. e. His portion the means of his subsistence This may be added to signifie why
the rulers of tens or hundreds or the like who as they did many of them partake with the people in other rebellions so probably were involved in this guilt Now these are to be hanged up as other malefactours and condemned persons were Deut. 21. 23. 2 Sam. 21. 6. before the LORD n To the vindication of Gods honour and justice against the sun o i. e. Publickly as their sin was publick and scandalous and speedily before the Sun go down But withal this phrase may signifie that these also must be taken down about sunsetting as other malefactours were Deut. 21. 23. that the fierce anger of the LORD may be turned away from Israel 5 And Moses said unto the judges of Israel * Exod. 32. 27. slay ye every one his men p i. e. Those under his charge for as these 70 were chosen to assist Moses in the government so doubtless the care and management of the people was distributed among them by just and equal proportions that were joyned unto Baal-Peor 6 And behold q This was done either 1. Before Gods command to Moses and by him to the Judges ver 4 5. such transpositions and disorders being not unusual in sacred story Or rather 2. In the order it is related to wit when Moses had given the charge to the Judges and as it may seem before the execution of it otherwise it is probable he would not have been so bold and foolish to have run upon present and certain ruin when the examples were fresh and frequent before his eyes one of the children of Israel came and brought unto his brethren r i. e. Into the camp of the Israelites or to his Friends and Relations in his tent whither he carried her ver 8. for his or their fleshly satisfaction a Midianitish woman in the sight of Moses s An argument of intolerable impudence and contempt of God and of Moses and in the sight of all the congregation t i. e. The rulers of the congregation with divers of the people of the children of Israel who were weeping u Bewailing the abominable wickedness of the people and the dreadful judgments of God and imploring Gods mercy and favour before the door of the tabernacle of the congregation 7 And * Psal. 106. 30. when Phinehas the * Exod 6. 25. son of Eleazar the son of Aaron the priest saw it he rose up from amongst the congregation and took a javelin in his hand 8 And he went after the man of Israel into the â Or brothel tent x Or Brothel-house For since they gave way to such leud practises no doubt they singled out convenient places for their wickedness and thrust both of them through y Which is no warrant for private persons to take upon them the execution of justice upon any though the greatest malefactors because Phinehas was himself a man in great authority and power and did this after the command given by Moses to the rulers to slay these transgressours and in the very sight and no doubt by the consent of Moses himself and also by the special instinct and direction of Gods spirit the man of Israel and the woman through her belly z Or in her brothel-house for the word is the same before used and translated tent and it may be called hers because she chose or used that place for her wicked purposes as the rest doubtless did other places of like nature so the plague a Either the pestilence or some other sudden and grievous mortality was stayed from the children of Israel 9 And * 1 Cor. 10. 8. those that died in the plague were twenty and four thousand b Object They were but 23000. 1 Cor. 10. 8. Answ. The odde thousand here added were slain by the Judges according to the order of Moses the rest by the immediate hand of God but both sorts died of the plague the word being used as oft it is for the sword or hand or stroke of God 10 And the LORD spake unto Moses saying 11 * Psal. 106. â⦠Phinehas the son of Eleazar the son of Aaron the priest hath turned my wrath away from the children of Israel while he was zealous c Fervent and resolute and valiant for my sake d For my satisfaction and vindication among them that I consumed not the children of Israel in my jealousie 12 Wherefore say Behold I give unto him my covenant of peace e i. e. The covenant of an everlasting priesthood as it is expounded v. 13. which is called a covenant of peace partly with respect to the happy effect of this heroical action of his whereby he made peace between God and his people and partly with regard to the principal end and use of the Priestly office which was constantly to do that which Phinehas now did even to mediate between God and Men to obtain and preserve his own and Israels peace and reconciliation with God by offering up sacrifices and incense and prayers to God on their behalf Numb 16. 47 48. as also by turning them away from iniquity which is the onely peace-breaker and by teaching and pressing the observation of that Law which is the onely bond of their peace Mal. 2. 5 6 7. 13 And he shall have it and his seed after him f Quest. What advantage had he by this promise seeing the thing here promised was due to him by birth Answ. 1. The same blessing may be oft-times promised as the Kingdom was to David and the renewing of this promise might feem convenient here to signifie that bloodshed was so far from polluting him and thereby casting him out of the Priesthood that it was a mean to confirm him in it 2. This promise secured him and his against divers contingences which otherwise have been befallen him or them as that he should live longer than his father else he could not have been the High-priest that he should be preserved from those blemishes which might have rendred him uncapable of the Priesthood which were many that he should have a seed and they such as were fit for that office even the covenant of an everlasting priesthood g i. e. To continue as long as the Law and Commonwealth of the Jews did Quest. How was this verified seeing the Priesthood went from Eleazars to Ithamars line in Eli and three or four of his Successours Answ. 1. This promise as others of the like nature was conditional and therefore might be made void and of none effect by the miscarriages of Phinehas his sons as it seems it was and thereupon a like promise was made to Eli of the line of Ithamar that he and his should walk before the Lord to wit in the office of High-Priest for ever which also for his and their sins was made void 1 Sam. 2. 30. Answ. 2. That was but a short interruption and not considerable in
for the Tribe they might give up part of their right to others with the Rulers consent as Iudah gave a share to Simeon and to Dan within his lot according to the names of the tribes of their fathers d i. e. The Lots shall go under the names of each tribe or each Patriarch they shall inherit 56 According to the lot shall the possession thereof be divided between many and few e i. e. That share which shall by Lot fall to each tribe shall be distributed to the several families and persons in such proportions as their numbers shall require 57 * Gen. 46. 11. Exod. 6. 16 17 18. 19. â⦠Chro. 6. 1 16. And these are they that were numbred of the Levites of Gershon the family of the Gershonites of Kohath the family of the Kohathites of Merari the family of the Merarites 58 These are the families of the Levite f Which are here numbred by themselves because they were not to have a distinct share of the land whence it is that they are not so distinctly and exactly mentioned as the other tribes but confusedly and imperfectly some of them being wholly omitted here See Exod. 6. 17 18 19. the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korhites and Kohath begat Amram 59 And the name of Amrams wife was * Exod. 2. 1 2. and 6. 20. Jochebed the daughter of Levi whom her mother g To wit Levi's wife which must necessarily be understood bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60 And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61 And * Lev. 10. â⦠chap. 3. 4. 1 Chron. 24. â⦠Nadab and Abihu died when they offered strange fire before the LORD 62 And those that were numbred of them were twenty and three thousand h One thousand more than they were Numb 3. 39. all males from a month old and upward i The reason of which different way of numbring see on Numb 3. 15. for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63 These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 64 But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wilderness of Sinai 65 For the LORD had said of them They * chap. 14. 28 29. 1 Cor. 10. 5 6. shall surely die in the wilderness and there was not left a man of them i To wit of those who then murmured and rebelled against God as plainly appears both because this threatning and punishment is confined to those transgressours and because otherwise this had not been true for of those that were then numbred there were now left Eleazar and Ithamar and possibly many of the Levites and some others who being not guilty of that sin did not partake of their judgment Caleb and Ioshua are mentioned here as also Numb 14. not by way of exception as if these were murmurers which is utterly denied Numb 14. 24. but by way of opposition to signify that they though they were two of the spies and companions of them who were the chief authours and ringleaders of that mutiny yet they kept themselves from their sin and therefore God kept them from their plague and destruction as also he did some others for the same reason save Caleb the son of Jephunneh and Joshua the son of Nun. CHAP. XXVII 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males onely were numbred and that the land was to be divided to them onely they put in their claim for a share in their fathers inheritance the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs which also was very convenient because they had frequent occasion of recourse to God for his assistance and direction therein saying 3 Our father * chap. 14. 35. and 26. 64 65. died in the wilderness and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people which must be understood because all of them are opposed to his own sin in which alone he is said to die But they mention this onely either 1. because he might possibly be accused to be guilty of this Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others Or 3. to gain the favour of Moses against whom that rebellion was more particularly directed and more desperately prosecuted than any other Or 4. because peradventure he died about that time and therefore might be presumed guilty of that crime Or rather 5. because that sin and as it may seem that onely of all the sins committed in the wilderness was of such a flagitious nature that God thought fit to extend the punishment not onely to the persons of those rebels but also to their children and families Numb 16. 27 32. as was usual in like cases as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah that they died not Numb 26. 11. whereas the children of their confederates died with them And this makes their argument here more proper and powerful that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances and therefore their claim was more just but died in his own sin d Either 1. for that sin mentioned Numb 14. which they call his own sin in opposition not to the rest of the people for it was a common sin but to his children i. e. the sin for which he alone was to suffer in his person and not in his posterity as God had appointed Numb 14. 33. Or rather 2. for his own personal sins for 1. these were more properly his own sins 2. it was a truth and that believed by the Iews that death was a punishment for mens own sins 3. the punishment
having been injured by the Midianites all were to have some share in the reparations but the Warriours who were but 12000 have a far greater share than others of their brethren because they underwent greater pains and dangers 28 And levy a tribute unto the LORD of the men of war which went out to battel one soul z i. e. one person as it follows here and ver 30. of five hundred both of the persons and of the beeves and of the asses and of the sheep 29 Take it of their half and give it unto Eleazar the priest for an heave-offering of the LORD a In thankfulness to God for their preservation and good success 30 And of the children of Israels half thou shalt take one portion of fifty b Whereas the former part was one of 500 the reason of the difference is partly because this was taken out of the peoples portion whose hazards being less than the others their gains also in all reason were to be less partly because this was to be distributed into more hands the Levites being now numerous when the Priests were but few of the persons of the beeves of the asses and of the â Or goats sheep of all manner of beasts and give them unto the Levites * chap. 3. 7 8 25 31 36. which keep the charge of the tabernacle of the LORD 31 And Moses and Eleazar the priest did as the LORD commanded Moses 32 And the booty being the rest of the prey c All which was now left of the prey It is so expressed because they took more but some of the persons were since killed ver 17. and some of the cattel was spent for the necessary provisions of the army which the men of war had caught was six hundred thousand and seventy thousand and five thousand sheep 33 And threescore and twelve thousand beeves 34 And threescore and one thousand asses 35 And thirty and two thousand persons in all of women that had not known man by lying with him 36 And the half which was the portion of them that went out to war was in number three hundred thousand and seven and thirty thousand and five hundred sheep 37 And the LORDS tribute of the sheep was six hundred and threescore and fifteen 38 And the beeves were thirty and six thousand of which the LORDS tribute was threescore and twelve 39 And the asses were thirty thousand and five hundred of which the LORDS tribute was threescore and one 40 And the persons were sixteen thousand of which the LORDS tribute was thirty and two persons 41 And Moses gave the tribute which was the LORDS heave-offering unto Eleazar the priest as the LORD commanded Moses d Either now upon his consulting of God in the case or formerly in general rules and laws for such occasions such as Numb 18. 8. 42 And of the children of Israels half which Moses divided from the men that warred 43 Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep 44 And thirty and six thousand beeves 45 And thirty thousand asses and five hundred 46 And sixteen thousand persons 47 Even of the children of Israels half Moses took one portion of fifty both of man and of beast and gave them unto the Levites which kept the charge of the tabernacle of the LORD as the LORD commanded Moses 48 And the officers which were over thousands of the host the captains of thousands and captains of hundreds came near unto Moses 49 And they said unto Moses Thy servants have taken the sum of the men of war which are under our â Heb. ãâã charge and there lacketh not one man of us 50 We have therefore brought an oblation for the LORD what every man hath â Heb. soâ⦠gotten of jewels of gold chains and bracelets rings ear-rings and tablets to make an atonement for our souls e For their error noted ver 14 15 16. and withal for a memorial as it is said ver 54. or by way of gratitude for such a stupendious assistance and deliverance as appears from the word therefore in the beginning of this verse and from ver 49. before the LORD 51 And Moses and Eleazar the priest took the gold of them even all wrought jewels 52 And all the gold of the â Heb. ãâã offering offering that they offered up to the LORD of the captains of thousands and of the captains of hundreds was sixteen thousand seven hundred and fifty shekels 53 For the men of war had taken spoil every man for himself 54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds and brought it into the tabernacle of the congregation for a memorial for the children of Israel before the LORD CHAP. XXXII 1 NOW the children of Reuben and the children of Gad had a very great multitude of cattel and when they saw the land of Jazer a A city and country taken from the Amorites Numb 21. 32. and the land of Gilead b A mountainous country famous for pasturage Ier. 50. 19. Mich. 7. 14. that behold the place was a place for cattel 2 The children of Gad and the children of Reuben came and spake unto Moses and to Eleazar the priest and unto the princes of the congregation saying 3 Ataroth c Different from that Ataroth Iosh. 16. 2 7. which was on the other side of Iordan and Dibon and Jazer and Nimrah d Called Beth-nimrah ver 36. and Ios. 13. 27. and the waters of Nimrim Isa. 15. 6. and Heshbon and Elealeh and Shebam e Which is thought to be the same place called Baal-meon ver 38. and Beth-meon Ier. 48. 23. and Nebo and Beon f 4 Even the countrey * ch 21. ãâã which the LORD smote before the congregation of Israel g And given to them for a possession in the same manner as he will give the land of Canaan is a land for cattel and thy servants have cattel 5 Wherefore said they if we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan h To wit to give us our possession there but let this land on this side Iordan be our whole possession 6 And Moses said unto the children of Gad and to the children of Reuben Shall your brethren go to war and shall ye sit here i In ease and peace whilest your brethren are ingaged in a bloody war Their words were ambiguous and Moses thought this to be an act of unbelief and sloth and self-love and policy 7 And wherefore â Heb. break discourage ye the heart of the children of Israel from going over into the land which the LORD hath given them 8 Thus did your fathers when I * chap. 13. 3. sent them from Kadesh-barnea * Deut. 1. 22.
And they removed from Tarah and pitched in Mithcah 29 And they went from Mithchah and pitched in Hashmonah 30 And they departed from Hashmonah and * Deut 1. â⦠encamped at Moseroth 31 And they departed from Moseroth and pitched in Bene-jaakan h Called more ãâã meroth-bene-jaacan Deut. 10. â⦠32 And they removed from * See Gen. 36. 27. Deut. 10. 6. 1 Chro. 1. 42. Bene-jaakan and encamped at * Deut. 10. 7. Hor-hagidgad i Called Gudgodah as Iotbathah is called Iotbath Deut. 10. 7. 33 And they went from Hor-hagidgad and pitched in Jotbathah 34 And they removed from Jotbathah and encamped at Ebronah 35 And they departed from Ebronah and encamped at Ezion-gaber k A place upon the Red-sea as appears from 1 King 9. 26. and 22. 48. 36 And they removed from Ezion-gaber and pitched in the * chap. 20. 1. wilderness of Zin which is Kadesh 37 And they removed from * chap. 20. 22. Kadesh and pitched in mount Hor in the edge of the land of Edom. 38 And * chap. 20. 25. Deut. 32. 50. Aaron the priest went up into mount Hor at the commandment of the LORD and died there in the fortieth year after the children of Israel were come out of the land of Egypt in the first day of the fifth month 39 And Aaron was an hundred and twenty and three years old when he died in mount Hor. 40 And * chap. 21. 1. c. king Arad the Canaanite which dwelt in the south in the land of Canaan heard of the coming of the children of Israel 41 And they departed from mount * chap. 21. 4. Hor and pitched in Zalmonah 42 And they departed from Zalmonah and pitched in Punon 43 And they departed from Punon and * chap. 21. 10 pitched in Oboth 44 And they departed from Oboth and pitched in â Or heaps of Abarim Ije-abarim in the border of Moab 45 And they departed from Iim l Rather Ijim i. e. the heaps as the word signifies even the heaps of Abarim last mentioned the Hebrew word is the same with Ije ver 44. onely there it is in the construed and here in the absolute form and pitched chap. 21. 11. in Dibon-gad m So called partly by way of distinction of this from another Dibon in the portion of Reuben Ios. 13. 17. and partly because it was rebuilt by the tribe of Gad. 46 And they removed from Dibon-gad and encamped in Almon * Ezek. 6. 14. diblathaim 47 And they removed from Almon-diblathaim and pitched in the mountains of Abarim before Nebo n Of which see Numb 27. 12. Deut. 32. 49 50. and 34. 1. 48 And they departed from the mountains of Abarim and * chap. 22. 1. pitched in the plains of Moab by Jordan near Jericho 49 And they pitched by Jordan from Beth-jesimoth even unto â Or the plain of Shittim * chap. 25. 1. Abel-Shittim o Called Sittim Numb 25. 1. and here Abel-sittim for the grievous mourning which there was both for the hainous crimes committed and horrible judgments their inflicted in the plains of Moab 50 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 51 Speak unto the children of Israel and say unto them When ye are passed over Jordan into the land of Canaan 52 * Deut. 7. 2. Josh. 11. 12. Then ye shall drive out p Not by banishing but by destroying them as it is explained Deut. 7. 1 2. and elsewhere all the inhabitants of the land from before you and destroy all their pictures * Exod. 34. 13. q Which seem to have been stones curiously ingraven and set up for worship See Deut. 16. 22. and destroy all their molten images r See Exod. 23. 24 32. Deut. 7. 5. and quite pluck down all their high places s i. e. by a Metonymy the Chappâ⦠Altars Groves or other means of worââ¦hip there set up ââ¦or ãâã ââ¦ills themselves could not be destroyed by them See on Deut. ââ¦2 2. 53 And ye shall disposses the inhabitants of the land and dwell therein for I have given you the land to possess it 54 And * chap. 26. 53. ye shall divide the land by lot for an inheritance among your families and to the moe ye shall â Heb. multiply his inheritance give the more inheritance and to the fewer ye shall â Heb. diminish his inheritance give the less inheritance every mans inheritance shall be in the place where his lot falleth according to the tribes of your fathers ye shall inherit 55 But if ye will not drive out the inhabitants of the land from before you then it shall come to pass that those which ye let remain of them shall be * Josh. 23. 13. Judg. 2. 3. pricks in your eyes t and thorns in your sides and shall vex you in the land wherein ye dwell s i. e. Both vexatious and pernicious for the eye is a tender part and a wound there is very mischievous 56 Moreover it shall come to pass that I shall do unto you as I thought to do unto them CHAP. XXXIV 1 AND the LORD spake unto Moses saying 2 Command the children of Israel and say unto them When ye come into the land of Canaan this is the land that shall fall unto you for an inheritance even the land of Canaan with the coasts a Or limits or bounds to wit of the land beyond Iordan Which are here particularly described 1. to direct and bound them in their wars and conquests that they might not seek the enlargement of their empire after the manner of other nations but be contented with their own portion 2. To encourage them in their attempt upon Canââ¦an and assure them of their success 3. to guide them in the approaching distribution of the land thereof 3 Then * Josh. 15. 1. your south-quarter b Which is here described from East to West by divers windings and turnings by reason of the mountains rivers c. shall be from the wilderness of Zin along by the coast of Edom c Bordering all along upon the Edomites and your south-border shall be the outmost coast of * Gen. 14. 3. the salt sea d So called from the salt and sulphureous tast of its waters eastward e i. e. At the eastern part of that sea where the Eastern and Southern borders meet 4 And your border shall turn from the south to the ascent of Akrabbim f Called Maaleh-akrabbim Ios. 15. 3. which was at the south end of the salt or dead sea and pass unto Zin and the going forth thereof shall be from the south g Or on the south i. e. proceeding onward towards the South to Kadesh-Barnea h Which was on the Southern part of Canaan Numb 13. 17. and shall go on to Hazar-addar i Which
in Ios. 15. 3. may seem distinguished into two places Hezron and Addar which here are united because peradventure they were contiguous or joyned together Or the village of Addar and so this is the same place called Addar Ios. 15. 3. and for Hezron that may be another place here omitted and there supplied for more exactness and pass on to Azmon k Which is at the West end of the mount of Edom. 5 And the border shall fetch a compass from Azmon unto the river of Egypt l Called Sihon Ios. 13. 3. which divided Egypt from Canaan See Gen. 15. 18. and the goings out of it shall be at the sea m The midland sea called the sea emphatically whereas the other seas there as they are called are indeed but lakes 6 And as for the western border ye shall even have the great n The midland sea from the South to the North so far as runs parallel with mount Libanus sea for a border this shall be your west-border 7 And this shall be your north border from the great ââ¦ea ye shall poinâ⦠oâ⦠for you moâ⦠Hââ¦r o Not that Hor where Aaron died Numb 20. 22. which was Southward and bordering upon Edom Numb 33. 37 38. and therefore could not be their northern border but another mountain and as it is conceived the mountain of Libanus which is elsewhere mentioned as the Northern border of the land and which in regard of divers parts or by divers people is called by divers names as Sirion and Senir Deut. 3. 9. and Sion Deut. 4. 48. and Hermon Ios. 13. 5. and here Hor which signifies a mountain and this may be called so by way of eminency Certain it is that as Hor here so Hermon Ios. 13. 5. is joyned with the entrance of Hamath which makes it probable they are one and the same place 8 From mount Hor ye shall point out your border unto the entrance of Hamath p Called Hamath the great Amos 6. 2. which is among the Northern borders Ezek. 47. 16 17. See Gen. 10. 15 18. Numb 13. 21. Iudg. 3. 3. 1 King 8. 65. and the goings forth of the border shall be to Zedad 9 And the border shall go unto Ziphron and the goings out of it shall be at Hazar-enan this shall be your north-border 10 And ye shall point out your east-border from Hazar-enan to Shepham 11 And the coast shall go down from Shepham to Riblah on the east-side of Ain and the border shall descend and shall reach unto the â Heb. shoulder side of the sea of Chinnereth q Of this name we have a city Ios. 19. 35. and a country Ios. 11. 2. 1 King 15. 20. and a Sea or Lake here and Ios. 12. 3. and 13. 27. which in the New Testament is called the sea of Genesareth Luk. 5. 1. and of Galilee and of Tââ¦otrias Ioh. 6. 1. eastward 12 And the border shall go down to Jordan r i. e. All along the river of Iordan even to the end of it which is the eastern border and the goings out of it shall be at the salt sea this shall be your land with the coasts thereof round about 13 And Moses commanded the children of Israel saying This is the land which they shall inherit by lot which the LORD commanded to give unto the nine tribes and to the half tribe 14 * chap. 32. 33. Josh. 14. 2 3. For the tribe of the children of Reuben according to the house of their fathers and the tribe of the children of Gad according to the house of their fathers have received their inheritance and half the tribe of Manasseh have received their inheritance 15 The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward toward the sun-rising 16 And the LORD spake unto Moses saying 17 These are the names of the men which shall divide the land unto you * Josh. 14. 1. and 19. 51. Eleazar the priest s Who was to act in Gods name to cast lots to prevent differences and contentions to consult with God in cases of difficulty to transact the whole business in a solemn and religious manner and Joshua the son of Nun. 18 And ye shall take one prince of every tribe to divide the land by inheritance 19 And the names of the men are these of the tribe of Judah t The order of the Tribes is here differing from that Numb 1 7 26. and in other places being here as also Ios. 16. and 17. and 18. and 19. conformed to the order of their several inheritances which afterwards fell to them by Lot Which is an evident demonstration of the infinite wisdom of Gods providence and of his exact and peculiar care over his people Caleb the son of Jephunneh 20 And of the tribe of the children of Simeon Shemuel the son of Ammihud 21 Of the tribe of Benjamin Elidad the son of Chisbon 22 And the prince of the tribe of the children of Dan Bukki the son of Jogli 23 The prince of the children of Joseph for the tribe of the children of Manasseh Hanniel the son of Ephod 24 And the prince of the tribe of the children of Ephraim Kemuel the son of Shiphtan 25 And the prince of the tribe of the children of Zebulun Elizaphan the son of Parnach 26 And the prince of the tribe of the children of Issachar Paltiel the son of Azzan 27 And the prince of the tribe of the children of Asher Ahihud the son of Shelomi 28 And the prince of the tribe of the children of Naphtali Pedahel the son of Ammihud 29 These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan CHAP. XXXV 1 AND the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 2 * Josh. 14. 3 4. and 21. 2. Command the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and ye shall give also unto the Levites suburbs for the cities round about them 3 And the cities shall they have to dwell in and the suburbs of them shall be for their cattel a For pasturage for their cattel where they might not build houses nor plant gardens orchards or vineyards no nor sow corn for which they were abundantly provided out of the first-fruits and tithes And these suburbs did not belong to the Levites in common but were distributed to them in convenient proportions as may appear from Ios. 21. 18. 1 Chron. 6. 60. and for their goods and for all their beasts 4 And the suburbs of the cities which ye shall give unto the Levites shall reach from the wall of the city and outward a thousand cubits round about b Obj. In the next verse it is two thousand How do these agree Ans. 1. The LXX Interpreters read both here and ver
bottom of Mount Sinai to hear and receive Gods ten Commandements from his own mouth 11 And it came to pass at the end of fourty dayes and fourty nights that the LORD gave me the two tables of stone even the tables of the covenant 12 And the LORD said unto me * Exod. 3â⦠3. Arise get thee down quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they are quickly turned aside out of the way which I commanded them they have made them a molten image 13 Furthermore the LORD spake unto me saying I have seen this people and behold it is a stiff-necked people 14 Let me alone o Stop not the course of my fury by thy intercession that I may destroy them and blot out their name from under heaven and I will make of thee a nation greater and mightier than they 15 So I turned and came down from the mount and the mount burned with fire and the two tables of the covenant were in my two hands 16 And * Exod. 32. 19. I looked and behold ye had sinned against the LORD your God and had made you a molten calf ye had turned aside quickly out of the way which the LORD had commanded you 17 And I took the two tables and cast them out of my two hands and brake them before your eyes p Not by an unbridled passion but in zeal for Gods honour and by the direction of Gods spirit to signifie to the people that the covenant between God and them contained in those tables was broken and made void and they were now quite cast out of Gods favour and could expect nothing from him but fiery indignation and severe justice See on Exod. 32. 19. 18 And * Psa. 106. 23. I fell down q In way of humiliation and supplication on your behalf before the LORD as at the first forty dayes and forty nights I did neither eat bread nor drink water because of all your sins which ye sinned in doing wickedly in the sight of the LORD to provoke him to anger 19 For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you to destroy you But the LORD hearkned unto me at that time also 20 And the LORD was very angry with Aaron r Though he was onely accessary as being perswaded and in a manner compelled to comply with your desire to have destroyed him And I prayed for Aaron also the same time 21 And * Exod. 32. 20. I took your sin s i. e. The object and matter of your sin as sin is taken Isa. 31. 7. the calf which ye had made and burnt it with fire and stamped it and ground it very small even until it was as small as dust and I cast the dust thereof into the brook t That there might be no monument or remembrance of it left that descended out of the mount 22 And at * Num. 11. 1 3. Taberah and at * Exod. 17. 7. Massa and at * Num. 11. 34. Kibroth-hattaavah ye provoked the LORD to wrath 23 Likewise * Num. 13. 3. when the LORD sent you from Kadesh-barnea saying Go up and possess the land which I have given you then ye rebelled against the commandment of the LORD your God and ye believed him not nor hearkned to his voice 24 Ye have been rebellious against the LORD from the day that I knew you 25 Thus I fell down before the LORD forty dayes and forty nights u The same mentioned before v. 18. as appears 1. By comparing this with Exodus where this History is more fully related and where this is said to be done twice onely 2. By the occasion and matter of Moses his prayer here following which is the same with the former 3. By the words here following as I fell down at first which shew that this was the second time of his so doing as I fell down * Ver. 18. at the first because the LORD had said he would destroy you 26 I prayed therefore unto the LORD and said O LORD God destroy not thy people and thine inheritance which thou hast redeemed through thy greatness x i. e. Through the greatness of thy power which appeared most eminently in that work as is noted v. 29. which thou hast brought forth out of Egypt with a mighty hand 27 Remember thy servants y i. e. The promise made and sworn to thy servants which was mentioned above v. 5. Abraham Isaac and Jacob look not unto the stubborness of this people nor to their wickedness nor to their sin 28 Lest the land whence thou broughtest us out say * Num. 14. 15. Because the LORD was not able to bring them into the land which he promised them and because he hated them he hath brought them out to slay them in the wilderness 29 Yet they are thy people z Whom thou hast chosen to thy self out of all mankind and publickly owned them for thine and hast purchased and redeemed them from the Egyptians and thine inheritance which thou broughtest out by thy mighty power and by thy stretched-out arm CHAP. X. 1 AT that time a When God was newly appeased by my intercession the LORD said unto me * Exod. 34. 1. Hew thee two tables of stone like unto the first and come up unto me into the mount and make thee an ark of wood b Either a temporary Ark for this use till the other was finished or the famous Ark as may seem by comparing this with v. 5. It is not evident in what order these things were done nor is it strange if Moses in this short and general relation neglect the order of time as being nothing to his present purpose 2 And I will write on the tables the words that were in the first tables which thou brakest and thou shalt put them in the ark 3 And I made an ark of * Exod. 25. 1 10. Shittim wood and hewed two tables of stone like unto the first and went up into the mount having the two tables in mine hand 4 And * Exod. 34. â⦠he wrote on the tables according to the first writing the ten â Heb. ãâã commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5 And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6 And the children of Israel took their journey c This following History comes in manifestly by way of parenthesis as may appear from ver 10. where he returns to his former discourse and it seems to be here inserted Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned
and procurement him â Heb. ââ¦cate a copy of this law in a book out of that which is before the priests the Levites p i. e. Out of the true Original which was carefully kept by the Priests in the Sanctuary Deut. 31. 26. 2 King 22. 8. partly that it might be a true and perfect copy and partly that it might have the greater authority and influence upon him coming to him as from the hand and presence of God 19 And * Jos. 1. â⦠it shall be with him and he shall read therein all the dayes of his life q i. e. Diligently and constantly neither the greatness of his place nor the weight and multitude of his business shall excuse or hinder him that he may learn to fear the LORD his God to keep all the words of this law and these statutes to do them 20 That his heart be not lifted up above his brethren r He intimates that the Scriptures diligently read and studied are a powerful and probable means to keep him humble because they shew him that though a king he is subject to an higher Monarch to whom he must give an account of all his administrations and actions and receive from him his sentence and doom agreeable to their quality which is sufficient to abate the pride of the haughtiest person in the world if he duly consider it and that he turn not aside from the commandment to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel CHAP. XVIII 1 THE priests the Levites and all the tribe of Levi * Num. 1â⦠ãâã Chap. 10. â⦠shall have no part nor inheritance with Israel they * 1 Cor. 9. ãâã shall eat the offerings of the LORD made by fire a By which phrase we here manifestly see that he means not burnt-offerings which were wholly consumed by fire and no part of them eaten by the Priests but other Sacrifices whereof part was offered to the Lord by fire and part was allotted to the Priests for their food and his inheritance b i. e. The Lords portion or inheritance which God had reserved to himself as Tithes and first Fruits and other oblations distinct from those which were made by fire and so these two branches make up the whole of that which belonged to God and was by him given to the Levites 2 Therefore shall they have no inheritance among their brethren the LORD c i. e. The Lords part and right as was now said is their inheritance as he hath said unto them 3 And this shall be the priests due from the people from them that offer a sacrifice d To wit a Sacrifice of Thanksgiving or a Peace-Offering as appears from Levit. 7. 31 33. which is oft times called simply a Sacrifice as Exod. 18. 12. Levit. 17. 5 8. Numb 15. 3 Deut. 12. 27. whether it be ox or sheep and they shall give unto the priest the shoulder and the two cheeks and the maw e Qu. How doth this agree with other Texts in which the shoulder and the breast and those parts onely are the Priests due not the cheeks and maw Answ. 1. Who shall tie Gods hands what if he now makes an addition and enlargeth the Priests commons Nothing more usual than for one Scripture to supply what is lacking in another and for a latter Law of God to add to a former 2. The Breast may be here omitted because it is comprehended under the Shoulder to which it is commonly joyned and with which it was waved before the Lord. 3. The Hebrew word here rendred Maw or Stomach which was reckoned among dainties by the Antients is not to my remembrance used elsewhere and therefore it may have another signification and some render it the breast others take it for the uppermost part of the stomach which lies under the breast 4 The * Num. 18. 12 24. first fruit also of thy corn of thy wine and of thy oil and the first of the fleece of thy sheep shalt thou give him 5 For * Exod. 28. 1. Num. 3. 10. the LORD thy God hath chosen him out of all thy tribes to stand to minister in the Name of the LORD f i. e. Either by Authority and Commission from him or for his Honour Worship or Service him and his sons for ever 6 And if a Levite come from any of thy gates out of all Israel where he sojourned and come with all the desire of his mind unto the place which the LORD shall chuse g Either for any private occasions or to sojourn there for a season or rather with full purpose to fix his abode and to spend his whole time and strength in the service of God as appears by the sale of his patrimony mentioned v. 8. It seems probable that the several Priests were to come from their Cities to the Temple by turns before Davids time and it is certain they did so after it But if any of them were not contented with this seldom attendance upon God in his Tabernacle or Temple and desired more intirely and constantly to devote himself to Gods service there he was permitted so to do because this was an eminent act of piety joyned with self-denyal to part with those great conveniencies which he could and did enjoy in the City of his possession and to oblige himself to more constant and laborious work about the Sacrifices c. 7 Then he shall minister in the Name of the LORD his God as all his brethren the Levites do which stand there before the LORD 8 They shall have like portions h To wit with their Brethren who were in actual ministration as they share with them in the work so shall they also in the incouragements to eat beside â Heb. his sales by the fathers that which cometh of the sale of his patrimony i Though he have an estate whereby he may subsist raised by the sale of his House in his City and his Cattel and other moveables yet you shall not upon this ground either deny or diminish their part of your maintenance The reason of this Law was partly because he that waited on the Altar ought to live by the Altar and partly because it was fit he should keep his money wherewith he might redeem what he sold if afterwards he saw occasion for it Heb. Besides his sales by the fathers i. e. Of that which came to him by his Fathers or according to his Fathers or his Fathers house and these words may be joyned not with the word immediately foregoing but with the former part of the verse the next word coming in by a kind of parenthesis in this manner and order Besides that which cometh by the sale of their goods they shall havelike portions to eat to what their Brethren have each of them eating according to
e Which was to be examined and determined by the consideration of all the circumstances and lie with her then the man onely that lay with her shall die 26 But unto the damsel thou shalt do nothing there is in the damsel no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter f Not an act of choice but of force and constraint 27 For he found her in the field and the betrothed damsel cried g Which is in that case to be presumed charity obliging us to believe the best till the contrary be manifest and there was none to save her 28 * Exod. 22. 16. If a man h i. e. An unmarried man as appears 1. From his obligation to marry the person he abused which it is not probable would have been imposed upon him 2. Because if the man had been married this had been adultery and so had been punished with death find a damsel that is a virgin which is not betrothed and lay hold on her i Which notes some kind of force or artifice whereby she was overpowred whereas Exod. 22. 16. she was enticed which implies consent and therefore the man doth here receive a greater punishment because he used hostile violence towards her which was the greater sin and lie with her and they be found 29 Then the man that lay with her shall give unto the damsels father fifty shekels of silver k Besides the dowry as Philo the Learned Iew notes which is here omitted because that was common and customary and because it might easily be gathered out of Exod. 22. 16. it being sufficient here to mention what was peculiar to this case and she shall be his wife l To wit if her Father consent to it which is to be supposed out of Exod. 22. 16. it being not likely that the Father should lose his paternal right of disposing his Child when she was in some sort forced rather than when she was inticed because he hath humbled her he may not put her away all his dayes m Which others were suffered to do Deut. 24. 1. and he who inticed the maid Exod. 22. 16. was not prohibited to do 30 * Lev. 18. 8. A man shall not take n To Wife So this respects the state and the next branch speaks of the act onely his fathers wife o His Mother in law See Levit. 18. 8. and 20. 11. 1 Cor. 5. 1. nor discover his fathers skirt p i. e. The skirt of the Mothers Garment i. e. the nakedness which is here called his fathers skirt because his Father and Mother were one flesh or because his Father alone had the right to uncover it The phrase is taken from the ancient custome or ceremonie of the Bridegrooms spreading the skirt of his Garment over the bride to signifie his right to her and authority over her and his obligation to the marriage duty See Ruth 3. 9. Ezek. 16. 8. CHAP. XXIII 1 HE that is wounded in the stones a Heb. wounded by compression or attrition or contusion to wit of the stones which was the course the Gentiles took with Infants to make them Eunuchs And these Eunuchs and Bastards v. 2. seem to be not onely those of other Nations as some understand it without any foundation for such restriction but also of the Israelites the reason of this law being the same in all to wit that God would bring into disgrace those heathenish practices of making Eunuchs and getting Bastards which doubtless he would especially do among his own people or hath his privy members out off shall not enter into the congregation of the LORD b Which phrase cannot be understood so that they might not come into the Church or Holy Assemblies to worship God to pray or hear c. because Proselytes of any Nation were admitted to common Church-priviledges no less than the Jews as is evident from Exod. 12. 48. Levit. 22. 18. Numb 9. 14. and 15. 14. It were absurd to think that any of the Israelites for such a natural or involuntary defect should be shut out from all Gods ordinances nor so that they were to be put out of the muster-roll of Gods people or to lose the Priviledges common to all Israelites to wit the benefit of the year of release or Jubile which it is not probable the Israelites were to forfeit meerly for this unculpable imperfection but either 1. That they should not be incorporated into the Body of Israel by marriage for so this phrase may seem to have been understood by the whole Congregation of Israel Nehem. 13. 1 2 3 23 24 25. Although at that time the Government was in part in the hands of such persons as are here mentioned v. 3. or of their children seeing it is apparent from Ezra 10. that many Priests and Levites and other Officers and Rulers of Israel were married to strange Women whose issue are by this Law excluded from all share in the Government and for that among other reasons Nehemiah separated them from Israel by vertue of the Law here following Or 2. That they should not be admitted to Honours and Offices either in the Church or Common-wealth of Israel and so the congregation of the Lord doth not here signifie as commonly it doth the body of the people but the society of the Elders or Rulers of the people who as they represent the whole Congregation and act in their name and for their service and good so they are sometimes called by the name of the Congregation as Numb 35. 12 24 25. Ios. 20. 6 9. 1 King 8. 5. compared with v. 1 2 3. and 1 Chron. 13 1 2 4. and 29. 1 10 20. compared with 1 Chron. 28. 1. and 29. 6. and of the congregation of God as it is in the Hebrew of Psal. 82. 1. Howsoever seeing they are oft called the congregation they may very well be called in a special manner the congregation of the Lord because they were appointed by God and act in his name and stead and for his work and service and did also oft assemble near the Tabernacle where God was eminently present Add to this that this Hebrew word Kahal generally signifies a Congregation or Company of men met together and therefore this cannot so conveniently be meant of all the body of the people which could never meet in one place but of the chief Rulers which frequently did so Nor is it strange that Ennucââ¦s are excluded from government partly because such persons are commonly observed to want that courage which is necessary for a Governour Exod. 18. 21. and partly because as such persons ordinarily were despicable so the Office and Authority in their hands was likely to be exposed to the same contempt 2 A bastard c So the word is commonly rendred and so it notes a person base-born or born in Fornication or Adultery or by
revenges upon the enemies i. e. I will take vengeance upon all mine enemies yea upon the head or heads of them 43 â Or praise ãâã people ye ãâã or sing ye * Rom. 15. 10. Rejoyce O ye nations with his people c This translation is justified by St. Paul Rom. 15. 10. the particle with being oft understood as Lev. 26. 42. He calls upon the nations to rejoyce and bless God for his favours and especially for the last wonderful deliverance which shall be given to the Iews when they shall be converted unto the Gospel in the last days which they have all reason to do not onely from that duty of sympathy which they owe to all people and especially to Gods antient people whereby they are to rejoyce with them that rejoyce but because of that singular advantage and happiness which all nations will have at that time and upon that occasion Or rejoyce O ye Gentiles his people i. e. O you Gentiles who once were not Gods people but now are his people do you rejoyce for Gods mercies to the Iews his antient people bless God for their conversion and salvation for he will avenge the blood of his servants and will render vengeance to his adversaries and will be merciful unto his land and to his people 44 And Moses came and spake all the words of this song in the ears of the people he and â Or Ioshua Hoshea d Or Ioshua who is here joyned with Moses in this action because though Moses onely spake the words yet Ioshua consented to them and it may be afterwards repeated them this being not a song to be sung once for all but a standing monument which was written and kept for future use Deut. 31. 22 c. and to be repeated again and again upon solemn occasions which Ioshua and other succeeding Magistrates were to take care of the son of Nun. 45 And Moses made an end of speaking all these words to all Israel 46 And he said unto them * chap. 6. 6. 11. 18. Set your hearts unto all the words which I testifie among you this day which ye shall command your children to observe to do all the words of this law 47 For it is not a vain thing for you e It is not an unprofitable or contemptible work I advise you to but well worthy of your most serious care oft to remember and diligently to consider it because it is your life and through this thing ye shall prolong your dayes in the land whither ye go over Jordan to possess it 48 * Num. 27. 12. And the LORD spake unto Moses that self-same day saying 49 Get thee up into this mountain Abarim unto mount Nebo f Nebo was a ridge or top of the mountains of Abarim See on Numb 27. 12. Deut. 3. 27. which is in the land of Moab that is over against Jericho and behold the land of Canaan which I give unto the children of Israel for a possession 50 And die in the mount whither thou goest up and be gathered unto thy people as * Num. 20. 25 28. 33. 38. Aaron thy brother died in mount Hor and was gathered unto his people 51 Because * Num. 20. 12 13. 27. 14. ye trespassed against me among the children of Israel at the waters of â Or strife at Kadesh Meribah-kadesh in the wilderness of Zin because ye sanctified me not in the midst of the children of Israel 52 Yet thou shalt see the land before thee but thou shalt not go thither unto the land which I give the children of Israel CHAP. XXXIII 1 AND this is the blessing wherewith Moses the man of God blessed a He is said to bless them ministerially partly by praying to God with faith for his blessing upon them partly by foretelling the blessings which God would confer upon them for the Prophers are oft said to do what they foretel should be done as Gen. 49. 7. Ier. 1. 10. Ezek. 43. 3. Hos. 6. 5. And Moses calls himself here the man of God i. e. the servant or prophet or minister of God as this phrase signifies 1 Sam. 9. 6 7. 1 Tim. 6. 11. to acquaint them that the following prophecies were not his own inventions but divine inspirations the children of Israel b i. e The several tribes onely Simeon is omitted either 1. in detestation of their parent Simeon his bloody and wicked carriage for which Iacob also gives that tribe a curse rather than a blessing in Gen. 49. But as for Levi who is joyned with him in that censure and curse Gen. 49. 5 6 7. he is here separated from him and exempted from that curse and blessed with an eminent blessing for a singular and valuable reason expressed here v. 8 9. whereas Simeons tribe had been so far from expiating their fathers crime that they added new ones their Prince being guilty of another notorious crime Numb 25. 6 14. and his tribe too much concurring with him in such actions as Interpreters gather from the great diminution of the numbers of that tribe which were 59300 in Num. 1. 23. and but 22200 in Num. 26. 14. which was near 40 years after Or 2. because that Tribe had no distinct inheritance but was to have his portion in the Tribe of Iudah as he had Ios. 19. 1. and therefore he must needs partake with them in their blessings before his death 2 And he said The LORD came c To wit to the Israelites i. e. manifested himself graciously and gloriously among them from Sinai d i. e. Beginning at Sinai where the first and most glorious appearance of God was and so going on with them to Seir and Paran Or to Sinai the particle mem oft signifying to as is evident by comparing Isa. 59. 20. with Rom. 11. 26. 1 King 8. 30. with 2 Chron. 6. 21. and 2 Sam. 6. 2. with 1 Chron. 13. 6. See also Gen. 2. 8. and 11. 2. and 13. 11. 1 Sam. 14. 15. Or in Sinai mem being oft put for beth in as Exod. 25. 18. Deut. 15. 1. Iob 19. 26. Psal. 68. 29 and 72. 16. and rose up e He appeared or shewed himself as the Sun doth when it riseth from Seir f i. e. From the mountain or land of Edom which is called Seir Gen. 32. 3. and 36. 8. Deut. 2. 4. to which place the Israelites came Num. 20. 14 c. and from thence God led them on towards the land of promise and then gloriously appeared for them in subduing Sihon and Og before them and given their countries unto them Which glorious work of Gods is particularly celebrated Iudg. 5 4. But because the land of Seir or Edom is sometimes taken more largely and so reacheth even to the Red-sea as appears from 1 King 9. 26. and therefore mount Sinai was near to it and because Paran which here follows was also near Sinai as being the next
is called either because he was her husband for which cause Sarah called Abraham Lord 1 Pet. 3. 6. or because she had been his maid-servant as Concubines oftentimes were as Gen. 30. 3 9. 27 And her lord rose up in the morning and opened the doors of the house and went out to go his way and behold the woman his concubine was fallen down at the door of the house and her hands were upon the threshold f The posture either of one that had fallen down or of one that was layed down to sleep her hands or arms for the Hebrew word signifies both leaning upon the threshold and being put under her head and therefore he thought to awake her and raise her up 28 And he said unto her Up and let us be going But none answered g For she was dead as is said Iudg. 20. 5. then the man took her up upon an ass and the man rose up and gat him into his place 29 ¶ And when he was come into his house he took a knife and laid hold on his concubine and divided her together with her bones h Or according to her bones according to the joints of her Body for there he made the division This might seem to be a Barbarous and inhuman act in it self but may seem excusable if it be considered that the sadness of the Spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his Concubines death and to execute Justice upon such profligate Offenders and was necessary especially in this time of Anarchy and general Corruption Iudg. 17. 6. to awaken them out of that Lethargy in which all the Tribes lay into twelve pieces i That one piece might be sent to every Tribe whereof none to Levi because they would meet with it in every Tribe being dispersed among them but one to Benjamin for he might well presume that they would as much abhor so villanous an Action though done by some of their own Tribe as any of the rest and sent her into all the coasts of Israel k By several messengers by whom also he sent a particular Relation of the Fact 30 And it was so that all that saw it said There was no such deed l So wicked and abominable done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day consider of it take advice and speak your minds m Let us meet together and seriously consider and every one freely speak what is to be done in this case CHAP. XX. THEN all the children of Israel a i. e. A great number and especially the Rulers of all the Tribes except Benjamin v. 3 12. went out b From their several habitations and the congregation was gathered together as one man c i. e. With one consent from Dan even to Beersheba d Dan was the Northern border of the Land near Lebanon and Beersheba the Southern border Gen. 21. 33. Compare 1 King 4. 25. with the land of Gilead e Beyond Iordan where Reuben Gad and half Manasseh were unto the LORD f As to the Lords Tribunal for God was not only present in the place where the Ark and Tabernacle was but also in the Assemblies of the Gods or Judges Psal. 82. 1. and in all the places where Gods name is recorded Exod. 20. 24. and where two or three are met together in his name Matth. 18. 20. for his service and to seek for Counsel and mercy from him compare Iudg. 11. 11. in Mizpeh g A place in the borders of Iudah and Benjamin and therefore ascribed to both of them Ios. 15. 38. and 18. 26. This they chose as a place most fit and proper in many respects First as a place they used to meet in upon Solemn occasions See Iudg. 10. 17. and 11. 11. 1 Sam. 7. 5 16. and 10. 17. Secondly For its convenient Scituation for all the ââ¦ribes within and without Iordan Thirdly As being near the place where the Fact was done that it might be more throughly examined and not far from Shiloh where the Tabernacle was whither they might go or send if need were 2 And â¡ Hebr. the corners the chief h Heb. the corners i. e. the Nobles and Rulers which are oft so called because like corner-stones they both unite and support and adorn the whole Building Or and four hundred thousand It is an Ellipsis of the Particle and of which Examples have been given before for the chief of the People were not so many but the common Soldiers and these were all Foot-men whereas many of the Rulers rid upon Horses or Asses Iudg. 5. 10. and 10. 4. and 12. 14. The number is here set down to shew both their zeal and forwardness in punishing such a Villany and the strange blindness of the Benjamites that durst oppose so great and united a Body and that the success of Battelâ⦠depends not upon great numbers seeing this great Host was twice defeated by the Benjamites but wholly upon Gods blessing of all the people even of all the tribes of Israel presented themselves in the assembly of the people of God four hundred thousand i foot-men k For horse-men they had few or none in their Armies that drew sword 3 Now the children of Benjamin heard l Like Persons unconcerned and resolved they neither went nor sent thither partly from their own pride and stubbornness and self-confidence partly because as they were loath to give up any of their Brethren to Justice so they presumed the other Tribes would never proceed to a War against them and partly from a Divine infatuation hardening that wicked Tribe to their own Destruction that the children of Israel were gone up to Mizpeh Then said the children of Israel Tell us m The Verb is of the Plural Number because they speak to the Levite and his Servant and his Host who doubtless were present upon this occasion how was this wickedness 4 And â¡ Hebr. the man the Lââ¦vite the Levite n To whose Relation the other two gave their consent the husband of the woman that was slain answered and said I came into Gibeah that belongeth to Benjamin I and my concubine to lodge 5 And the men of Gibeah rose up against me and beset the house round about upon me by night and thought to have slain me o Except I would either submit to their unnatural Lust which I was resolved to withstand even unto death or deliver up my concubine to them which I was forced to do and my concubine have they â¡ Hebr. humbled forced that she is dead 6 And I took my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel for they have committed lewdness and folly p i. e. A lewd folly most ignominious and impudent Wickedness in Israel 7 Behold
of so great a Priviledge was willing to expose himself to some hazard and wisely considered that the late Judgment was not to be imputed to the Ark but to Uzzah's carelesness in managing it the * Josh. 21. 24 1 Chr. 13. 13. Gittite t He was certainly a Levite 1 Chron. 15. 18 21 24. and 16. 5. and 26. 4. and here called a Gittite Either First From Gath of the Philistines where he or his Father might be Born or have Sojourned which might be upon divers occasions Or Secondly From Gath-rimmon which was a Levitical City Ios. 21. 24 25. 11 And the ark of the LORD continued in the house of Obed-Edom the Gittite three months and the LORD blessed Obed-Edom and all his houshold u With happy Success in all their Affairs and Actions 12 ¶ And it was told king David saying The LORD hath blessed the house of Obed-Edom and all that pertaineth unto him because of the ark of God * 1 Chron. 15. 25. So David went and brought up the ark of God x Understanding that the Ark was entertained without danger or inconvenience and with great advantage he apprehended his former mistake and brought it to himself from the house of Obed-Edom y Which is thought to have been either in Ierusalem or very near it into the city of David with gladness 13 And it was so that when they that bare the ark of the LORD had gone six paces z With safety and comfort he sacrificed * See 1 ãâã 15. 26. oxen and fatlings a Upon an Altar suddenly erected as was usual in such cases See Exod. 20. 24. This he did either to appease God for the former miscarriage or to praise him for his present mercy that he had not made another breach upon them or to implore his favour and gracious presence with them in this great Affair 14 And David danced before the LORD b To express his inward joy and thankfulness to God by his outward carriage according to the manner of those times See Exod. 15. 20. Iudg. 11. 34. and 21. 21. 1 Sam. 18. 6. Psal. 149. 3. and 150. 4. with all his might and David was girded with a linen ephod c The usual Habit of the Priests and Levites in their Sacred Ministrations yet sometimes worn by others as it was by the young Child Samuel 1 Sam. 2. 18. before he was come to those years in which the Levites were allowed to Minister and so hereby David who laid by his Royal Robes and put on this Robe to signify and declare that although he was King of Israel yet he willingly owned himself to be the Lords Minister and Servant 15 So David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the trumpet 16 And as the ark of the LORD came into the city of David Michal Sauls daughter looked through a window and saw king David leaping and dancing before the LORD and she despised him in her heart d As one of a base and mean spirit that knew not how to carry himself with that Majesty which became his place but behaved himself like one of the Fools or vain Persons in Israel 17 ¶ And * 1 Chr. 16. 1. they brought in the ark of the LORD and set it in his place in the midst of the tabernacle that David had â pitched for it e For Moses his Tabernacle was still at Gibeon 1 Chron. 16. 39. and 21. 29. and 2 Chron. 1. 3. which David left there because he designed to build a Temple at Ierusalem with all speed though he was countermanded therein by God himself and â¡ Heb. stretched David offered burnt-offerings and peace-offerings before the LORD 18 And assoon as David had made an end of offering burnt-offerings and peace-offerings * 1 Chron. 16. 2. he blessed the people f i. e. He heartily and solemnly prayed to God for his Blessing upon them which he did both as Prophet and as their King to whom by office it belongs by all means to seek his Peoples welfare in the name of the LORD of hosts 19 And he dealt among all the people even among the whole multitude of Israel as well to the women as men to every one a cake of bread and a good piece of flesh and a flaggon of wine so all the people departed every one to his house 20 ¶ Then David returned to bless his household and Michal the daughter of Saul came out to meet David and said How glorious was the king of Israel to day who uncovered himself g Either First by stripping himself of his Royal Robes that he might put on a Levitical Ephod or by discovering some part of his Thighs or Legs as might possibly happen whilst he danced with all his might as is said above ver 14. considering that the men did then wear loose Garments Or she speaks thus not that he did so but onely by way of aggravation of his fault and to vilify him the more as is usual with persons in such cases to day in the eyes of the handmaids of his servants h Who either bare a part in the Solemnity as Women sometimes did Exod. 15. 20. or at least were spectators of it and of David's carriage in it as one of the vain fellows i As idle and light persons use to do â Or openly shamefully uncovereth himself 21 And David said unto Michal It was before the LORD k In his presence and service which though contemptible to thee is and ever shall be honourable in mine eyes which chose me before thy father and before all his house l Which took away the honour from him and his and transferred it upon me whereby he hath obliged me to Love and Serve him with all my might to appoint me ruler over the people of the LORD over Israel therefore will I play before the LORD 22 And I will yet be more vile than thus and will be base in mine own sight m I will always be ready to humble and abase my self before God and â Or of the ââ¦andmaids of my servants of the maidservants which thou hast spoken of of them shall I be had in honour n I shall rather chuse to get honour from the meanest of my people in serving and praising God than to gain esteem from thee by my lukewarmness in Gods service 23 Therefore o Not because of David's words to her which have nothing in them to this purpose but because of her proud and petulant and ungodly speech and carriage to David which God justly punished with sterility Michal the daughter of Saul had no child p To wit by David and after this time which these words evidently respect Which was true although those five Children ascribed to Michal 2 Sam. 21. 8. were hers by Birth and not by Adoption onely
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. ââ¦9 and Ethan v. 44. are they that â Heb. stââ¦od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of â Ver. 26. Nahââ¦th Toah 35 The son of â or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of â Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of â Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And â Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ⦠with her suburbs 59 And â Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and â Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aââ¦ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
â Or of Reâ⦠v. o. 14 Thorefore David enquired again of God and God said unto him Go not up after them turn away from them * 2 Sam ãâã ãâã and come upon them over against the mulberry trees 15 And it shall be when thou shalt hear a sound of going in the tops of the mulbery-trees that then thou shalt go out to battel for God is gone forth before thee to smite the host of the Philistins 16 David therefore did as God commanded him and they smote the host of the Philistins from Gibeon even to Gazer 17 And the same of David went out into all lands b i. e. Into all the neighbouring Countries and the LORD brought the fear of him upon all nations CHAP. XV. 1 ANd David made him houses a A Palace consisting of many Houses or Apartments for his several Wives and Children in the city of David and prepared a place for the ark of God and pitched for it a tent b Qu. Why did he not first fetch the tabernacle of Moses from Gibeon where it now was that so he might put the Ark into its proper place Ans. Partly because he had no motion or direction from God concerning the Tabernacle as he had concerning the Ark and partly because he thought the Tabernacle was not so necessary for that end as formerly seing he intended forthwith to set upon the building of the Temple as appears from chap. 17. 2 Then David said â ãâ¦ã None ought to carry the * ãâ¦ã ark of God but the Levites c And that upon their Shoulders of which see Numb 4. 15. 7. 9. and not in a Cart as it was before to our great grief and loss for them the LORD hath chosen to carry the ark of God and to minister unto him for ever d i. e. So long as the Ark is to be removed and as that Worship continues 3 And David gathered all Israel together to Jerusalem to bring up the ark of the LORD unto his place which he had prepared for it 4 And David assembled the children of Aaron and the Levites 5 Of the sons of Kohath e To wit of Amram or Izhar Kohaths Sons Numb 3. 27. Otherwise Elizaphan v. 8. and Hebron v. 9. and Uzziel v. 10. were Kohaths Children of which see Exod. 6. 17 18 22 Uriel the chief and his â Or ãâã brethren an hundred and twenty 6 Of the sons of Merari Asajah the chief and his brethren two hundred and twenty 7 Of the sons of Gershom Joel the chief and his brethren an hundred and thirty 8 Of the sons of Elizaphan Shemajah the chief and his brethren two hundred 9 Of the sons of Hebron Eliel the chief and his brethren sourscore 10 Of the sons of Uzziel Amminadab the chief and his brethren an hundred and twelve 11 And David called for Zadok and Abiathar the priests f i. e. The Chief Priests Abiathar the High-Priest and Zadok the second Priest see Numb 3. 32. and for the Levites for Uriel Asajah and Joel Shemajah and Eliel and Amminadab 12 And said unto them Ye are the chief of the fathers of the Levites sanctifie your selves g By solemn Purification and Preparation of your selves both in Soul and Body See on Exod. 19. 10. 15. both ye and your brethren that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it 13 For * 2 Sam. â⦠â⦠Ch. 13. 7. because ye did it not at the first h Because you did not sanctifie and prepare your selves by solemn Prayer and seeking Counsel from God and by a serious consideration of Gods Will as to the Manner of carrying it which it was your Duty more than others to observe and see it executed the LORD our God made a breach upon us for that we i He takes a part of the guilt to himself because it was his Duty as well as theirs diligently to read the Law and Word of God and to see it executed and their oversight did not excuse his sought him not after the due order k According to the Rules which he appointed 14 So the Priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel 15 And the children of the Levites l To wit the Kohathites Numb 4. 4. bare the ark of God upon their shoulders with the staves thereon as * ãâã 25. 14. ãâã â⦠15. ãâã â⦠9. Moses commanded according to the word of the LORD 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick psalteries and harps and cymbals â ãâ¦ã sounding by lifting up the voice with joy 17 So the Levites appointed * Câ⦠6. 33. Heman the son of Joel and of his brethren * Câ⦠â⦠39. and Asaph the son of Berechiah and of the sons of Merari their brethren * ãâã â⦠44. Elthan the son of Kushajah 18 And with them their brethren of the second degree m The first rank or degree of Sacred Musicians being those three famous Persons named v. 17. next unto whom were these here named Zechariah Ben and Jaaziel and Shemiramoth and Jehiel and Unni Eliab and Benajah and Maasiah and Mattithlah and Eliphalet and Mikniah and Obed-edom and Jeiel the porters n Who were to keep the Doors of the Tabernacle and Courts but withal were instructed in Musick and singing that when they were free from Attendance upon their proper Office they might not be idle nor unprofitable persons in Gods House 19 So the singers Heman Asaph and Ethan were appointed to sound with cymbals of brass 20 And Zechariah o In this Catalogue Ben is omitted who was mentioned v. 18. Yet others think him to be the same who is called Azariah v. 21. But Ben might be some other person who was indeed appointed for this Work as is related v. 17 18. and yet he might be taken off by death or sickness or some sudden and extraordinary Accident which hindred his Execution of the Place and Work allotted for him which might force the Chief of the Levites to appoint some other in his stead when they came to put their Institution in practise as here they did and Aziel and Shemiramoth and Jehiel and Unni and Eliab and Maasiah and Benajah with Psalteries on Alamoth p Or with as that particle is elsewhere used Alamoth which is thought to be the name of an Instrument of Musick or of a certain Tune or Note or part in Musick The certain signification of it is not now known nor is it necessary for us to know it And the like may be said of Sheminith v. 21. 21 And Mattithiah and Eliphaleh and Mikneiah and Obed-edom and Jeiel and Azaziah with harps â Or ãâã the ãâã ãâã over on the Sheminith q See on v. 20. to
many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves yet did they eat the passover otherwise than it was written z They had so eager a Desire to partake of this Ordinance that rather than neglect it they would venture upon it with some Ceremonial Uncleanness upon them but Hezekiah prayed for them saying â ãâ¦ã The good LORD pardon every one 19 That prepareth his heart to seek God the LORD God of his fathers though he be not cleansed according to the purification of the sanctuary a i. e. With that Ceremonial Purification which was required of them that came into Gods Sanctuary So he calls it to distinguish from that Moral and Internal Purity which they are here acknowledged to have 20 And the LORD hearkened to Hezekiah and healed the people b From their Uncleanness which it self was a Spiritual Disease and which probably produced a Disease or Distemper or Trouble in their Minds and Consciences which also had formerly brought and might justly now bring even outward Diseases upon the Body or at least Guilt which is a Disease upon the Soul From all which the Lord was pleased now to heal them by pardoning this their Sin and accepting them and their Services as if they had been clean Which it is likely God was pleased to manifest by some outward Sign possibly by fire from Heaven consuming the Sacrifices which was the usual Token of Gods Approbation as hath been formerly noted more than once 21 And the children of Israel that were â Heb. found present at Jerusalem kept the feast of unleavened bread seven days with great gladness and the Levites and the priests praised the LORD day by day singing with â loud instruments unto the LORD 22 And Hezekiah spake â Heb. instruments of strength comfortably unto all the Levites c Encouraged them to a chearful and diligent Attendance upon their Holy Ministrations by the Promise of his Favour and utmost Care for them which he faithfully performed ch 31. 4 c. that taught the good knowledge of â Heb. to the heart of all c. the LORD d Who by their Office were to instruct and build up the People in the Knowledge and Fear of God which is mentioned as the Cause of his Respect and Kindness to them which was for their works sake as it is said 1 Thes. 5. 13. and they did eat throughout the feast seven days offering peace-offerings and making confession e Either 1. Confessing their Sins which Work was to accompany many of their Sacrifices of which see Levit. 5. 5. 16. 21. Or rather 2. Confessing Gods Goodness or praising of God which oft goes under this Name as 1 Chron. 16. 8 24. which also seems to be more proper work for this Season of Joy unto the LORD God of their fathers 23 And the whole assembly took counsel to keep * See 1 Kin. 8. 65. other seven days and they kept other seven days with gladness f Not in the same manner as they had done the former with offering new Paschal Lambs and eating onely Unleavened Bread of which there is not the least intimation in the Text but onely in the solemn Worship of God by Sacrifices and Prayers and Praises and publick Instruction of that great Congregation in the Good Knowledge of the Lord which was so dear to Hezekiah v. 22. and at this time most seasonable and necessary for the People after so long and dismal a Night of Ignorance Superstition and Idolatry as both Israel and Judah had been involved in 24 For Hezekiah king of Judah â Heb. lifted up or offered did give to the congregation g First to God to whom the parts appointed were offered in way of Thanksgiving and then to the People who feasted upon the Relicks as the Offerer used to do in Peace-offerings and Hââ¦zekiah who was the Offerer gave away his Right in the Remains of the Sacrifices to the People a thousand bullocks and seven thousand sheep h Which Generosity is the more considerable because it was in the Beginning of his Reign when he found the Royal Exchequer exhausted and empty and when he had been at great Expence about the Cleansing and refitting of the Temple and making Preparations for this great Feast and the princes gave to the congregation a thousand bullocks and ten thousand sheep and a great number of priests sanctified themselves i Having now both more Time and further Need of sanctifying themselves to offer these Numerous Sacrifices 25 And all the congregation of Judah with the priests and the Levites and all the congregation that came out of Israel and the strangers that came out of the land of Israel and that dwelt in Judah rejoyced 26 So there was great joy in Jerusalem for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem 27 Then the priests the Levites k Those of the Levites who were Priests also for to them onely this Work belonged 1 Chron. 23. 13. Or the Priests and the Levites For as the Levites did some other part of the Priests Work at this time it is not strange if they did this also Or the Priests might bless by solemn pronunciation of the Blessing and the Levites by their Acclamations or with their Musical Instruments arose and * Numb 6. 23. blessed the people l Either commended them for their great Zeal and Diligence in Gods Service Or rather solemnly prayed to God to bless them and their Prayer was not in vain as the following words shew and their voice was heard and their prayer came up to â Heb. the habitation of his holiness his holy dwelling place even unto heaven CHAP. XXXI 1 NOw when all this was finished all Israel that were â Heb. found present went out to the cities of Judah and * 2 Kin. â⦠ãâã brake the â Heb. ãâã images in pieces and cut down the groves and threw down the high places and the altars out of all Judah and Benjamin in Ephraim also and Manasseh â Heb. until to make an end until they had utterly destroyed them all Then all the children of Israel returned every man to his possession into their own cities a Either 1. In those Cities belonging to Ephraim and Manasseh which the Kings of Judah had formerly taken from the Kings of Israel Or 2. In the Tribes of Ephraim and Manasseh For although these were a part of Hoshea's Kingdom yet Hezekiah presumed to do this partly by vertue of the Law of God to which both Israel and Judah owed Subjection which commanded the extirpation of these things out of the whole Land of Canaan Partly by the special Impulse and Direction of Gods Spirit which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation And partly because he knew that Hoshea
the Jews from whom possibly they had been taken and were secured somwhere by those Enemies of the Jews who had made the work of the Temple to cease by force or power Ezra 4 23. and â Chal. ãâã brought again unto the temple which is at Jerusalem every one to his place and place them in the house of God 6 Now therefore Tatnai governour beyond the river Shethar-boznai and â Chal. their ãâã your companions the Apharsachites which are beyond the river be ye far from thence h i. e. From hindering or discouraging the work 7 Let the work of this house of God alone let the governour of the Jews and the elders of the Jews build this house of God in his place 8 Moreover â Chal. by me ãâã is ãâã I make a decree what ye shall do to the elders of the Jews for the building of this house of God that of the kings goods even of the tribute beyond the river forthwith expences be given unto these men that they be not â Chal. made ãâã ãâã hindred i From proceeding in their work for want of Money 9 And that which they have need of both young bullocks and rams and lambs for the burnt-offerings of the God of heaven wheat salt wine and oil according to the appointment of the priests which are at Jerusalem let it be given them day by day without fail 10 That they may offer â Chal. sweet ãâã or rests sacrifices of sweet savours unto the God of heaven and pray for the life of the king and of his sons 11 Also I have made a decree that whosoever shall alter this word let timber be pulled down from his house and being set up â Chal. let him ãâã let him be hanged thereon and let his house be made a dunghil for this 12 And the God that hath caused his name to dwell there destroy all kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem I Darius have made a decree let it be done with speed 13 Then Tatnai governor on this side the River Shethar-boznai and their companions according to that which Darius the king had sent so they did speedily 14 And the elders of the Jews built and they prospered through the prophecying of Haggai the prophet and Zechariah the son of Iddo k This is a seasonable intimation that this great and unexpected success was not to be ascribed to chance nor to the kindness or good humour of Darius but unto God only who by his Prophets had required and encouraged them to proceed in the work and by his mighty power disposed Darius Heart to such kind and noble Purposes and Actions and they built and finished it according to the commandment of the God of Israel and according to the â Chal. decree commandment of Cyrus ââ¦and Darius and Artaxerxes l Who is thought to be either 1. Xerxes Darius his Son and Successor who was called also Artaxerxes and Ahashuerus who is here joined with his Father Darius possibly because he favoured the Jews and promoted their Cause with his Father and saw to the Execution of his Fathers Decree and was his Fathers Vice-Roy if not made Co-Emperour with his Father in his Life time which was not unusual Or 2. Artaxerxes Longââ¦s the Son of Xerxes who was best known by the name of Artaxerxes who is here joined with Cyrus and Darius because though the Temple was finished as to the substance of the work in Darius's Reign v. 15. yet it was afterwards more fully compleated and adorned by Artaxerxes as is evident from ch 7. v. 20 27. by whom Nehemiah was sent to Ierusalem with a large Commission and full Power to take care about the Building of the City and all other things concerning the Jewish Nation and Religion kings of Persia. 15 And this house was finished on the third day of the month * ãâã 3. 13. Adar which was in the sixth year of the the reign of Darius the king 16 And the children of Israel the priests and the Levites and the rest of â ãâã ãâã ãâã of the ãâã the children of the captivity kept the dedication of this house of God with joy 17 And offered at the dedication of this house of God an hundred bullocks two hundred rams four hundred lambs and for a sin offering for all Israel * ãâã 35. ãâã â⦠63. ãâã 7. 5. twelve he-goats according to the number of the tribes of Israel 18 And they set the priests in their divisions and the Levites in their courses for the service of God which is at Jerusalem â Chal according to the writing * Numb 3. 6 8. 9. as it is written in the Book of Mo ses 19 And the children of the captivity kept the passover * Exod. 1 2. 6. upon the fourteenth day of the sixth month 20 For the priests and the Levites were purified together all of them were pure and killed the passover for all the children of the captivity and for their Brethren the priests and for themselves 21 And the children of Israel which were come again out of captivity and all such as had separated themselves unto them from the filthiness of the heathen m i. e. Such as had forsaken that filthy and Idolatrous Religion of the Heathens and were proselyred to the Jewish Religion for such were allowed to eat the Passover Exod. 12. 48. Numb 9. 14. of the land to seek the LORD God of Israel did eat 22 And kept the feast of unleavened bread seven days with joy for the LORD had made them joyful and turned the heart of the king of Assyria n i. e. Of the King of Persia which was now king of Assyria also or Emperour of that vast and famous Assyrian Empire which was first subdued by the King of Babylon who therefore is somwhere called the Assyrian and for the same reason the Persian Monarch is here so called emphatically to note the great Power and Goodness of God in turning the hearts of these great Monarchs whose predecessors had been the chief persecutors and oppressors of Gods People unto them to strengthen their hands in the work of the house of God the God of Israel CHAP. VII 1 NOw after these things in the reign of * Neh. 2. 1. â⦠Artaxerxes a The same of whom he speaks ch 6. 14. king of Persia Ezra * 1 Chr. 6. 14. the son of Serajah b i. e. His Grandson Here are divers persons omitted for brevity sake which may be supplied out of 1 Chr. 6. 7 8 9 10 11. the son of Azariah the son of Hilkiah 2 The son of Shallum the son of Zadok the son of Ahitub 3 The son of Amariah the son of Azariah the son of Merajoth 4 The son of Zerajah the son of Uzzi the son of Bukki 5 The son
of Abishua the son of Phinehas the son of Eleazar the son of Aaron the chief priest 6 This Ezra went up from Babylon c With the Kings consent and Commission and he was a ready scribe d i. e. A learned and expert Doctor for in that sense the word Scribe is oft used as Ier. 8. 8. Mat. 7. 29. 17. 10. 23. 2 13. Mark 12. 28. compare with Mat. 22. 35 36. in the law of Moses which the LORD God of Israel had given and the King granted him all his request according to the hand of the LORD his God upon him e i. e. By the Grace and Favour of God so disposing the heart of the King 7 And there went up some of the children of Israel and of the priests and the Levites and the singers and the porters and * Ch. 2. 43. the Nethinims unto Jerusalem f This is here related in the general but how he procured this is particularly related hereafter in the seventh year of Artaxerxes the king 8 And he came to Jerusalem in the fifth month which was in the seventh year of the king 9 For upon the first day of the first month â Heb. was the foundation of the going up began he to go up from Babylon and on the first day of the fifth month came he to Jerusalem according to the good hand of his God upon him 10 For Ezra had prepared his heart g Or directed c. i. e. He had set his mind and affections upon it and made it his chief design and business to seek h i. e. To search and find out the true sense and meaning of it and thence to learn what sins or errours were to be reformed and what duties were to be performed the law of the LORD and to do it and to teach in Israel i The order of things in this verse is very observable first he endeavours to understand Gods Law and Word and that not for curiosity oâ⦠ostentation but in order to practice next he conscientiously practiseth what he did understand which made his Doctrine much more effectual and then he earnestly desires and labours to instruct and edifie others that they also might know and do it statutes and judgments 11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest the scribe even a scribe of the words of the commandments k The Phrase seems emphatical noting that he explained both the words and the things For the Jews in the Land of their Captivity had in a great measure lost both their Language and the Knowledge of Gods Commands and therefore Ezra and his Companions instruct them in both of which see more on Nehem. 8. 8. of the LORD and of his statutes to Israel 12 Artaxerxes king of kings â Or to Ezra the priest a perfect scribe of the law of the God of ãâã peace c. unto Ezra the priest a scribe of the law of the God of heaven perfect peace and at such a time 13 I make a decree that all they of the people of Israel and of his priests and Levites in my realm which are minded of their own free will to go up to Jerusalem go with thee 14 Forasmuch as thou art sent â Chal. from before the king of the king and of his * Esth. 1. 14. seven counsellors l His chief Nobles and Officers of State of whom see also Esth. 1. 10 14. to enquire concerning Judah and Jerusalem according to the law of thy God m i. e. To make enquiry into all abuses and deviations from your Law and to redress them which is in thine hand n Which is now and always in thy hand being the matter of thy daily study and exercise which thou now carriest along with thee the Interpretation whereof belongeth unto thee 15 And to carry the silver and the gold which the king and his counsellors have freely offered unto the God of Israel whose habitation is in Jerusalem 16 * Ch. 8. 25. And all the silver and gold that thou canst find o i. e. Procure as that word is used Gen. 6. 8. 26. 12. Psal. 84. 3. 119. 162. Prov. 1. 13. 2. 5. 3. 13. Whatsoever thou canst get of my Subjects by way of free gift in all the province of Babylon with the free-will-offering of the people p To wit of Israel and of the priests offering willingly for the house of their God which is in Jerusalem 17 That thou maist buy speedily with this money bullocks rams lambs with their meat-offerings and their drink offerings and offer them upon the altar of the house of your God which is in Jerusalem 18 And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and gold that do after the will of your God 19 The vessels also that are given thee for the service of the house of thy God those deliver thou before the God of Jerusalem 20 And whatsoever more shall be needful for the house of thy God q Towards the Reparation or adorning or compleating of it See the notes on ch 6. 14. which thou shalt have occasion to bestow bestow it out of the kings treasure house 21 And I even I Artaxerxes the king do make a decree to all the treasurers which are beyond the river that whatsoever Ezra the priest the scribe of the law of the God of heaven shall require of you it be done speedily 22 Unto an hundred talents of silver and to an hundred measures of wheat and to an hundred baths â Chal. cors of wine and to an hundred baths of oil and salt without prescribing how much r Because it was but of mean price and of very common and necessary use in all their Sacrifices Lev. 2. 13. Mark 9. 49. 23 â Heb. whatsoever is of the decree Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven for why should there be wrath against the realm of the king and his sons s For the omission of any part of his Worship occasioned by my neglect This danger and duty he discerned partly by natural light and principally by the Information of Ezra ch 8. 22. who had the Kings Ear and Heart 24 Also we certifie unto you that touching any of the priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawful to impose toll tribute or custom upon them 25 And thou Ezra after the wisdom of thy God that is in thine hand t i. e. Which God hath put into thy Heart and which appears in the works of thy hand Wisdom is sometimes ascribed to the Hands as Psal. 78. 72. See my Latin Synopsis on Gen. 48. 14. Or by the Wisdom of God he means the Law of God
think she spake to the Child whom she calls her Spouse as some late Rabbins affirm the Infant used to be called when it was circumcised though they bring no competent proof for this usage or her Son as the Hebrew word chathan signifies But indeed that signifies onely a Son-in-law as 1 Sam. 18. 18. which is not true nor proper here Yet some make these to be the form or solemn words used in circumcision thou art a spouse or a Son of bloods to me i. e. made so to me by the blood of Circumcision But it doth not appear that this was the usual form Nor was it likely that she being a Midianitish not an Hebrew Woman and doing this suddenly and in a rage should be so expert to know and so punctual to use the right form of words when she did not use a fit and decent carriage in the action as appears by her casting it at his feet It is therefore more probable she spoke thus to her Husband And because she durst not accuse God the author of this work she falls foul upon her Husband as the occasion of it and as a costly and bloody Husband to her whose endangered Life she was forced to redeem with blood even the blood of her little Child by which as he received a new Life after a sort so she did anew and the second time espouse him whence she calls him chatban which properly signifies a spouse not an husband 26 So he let him go l Or. He i. e. God or the destroying Angel sent from God departed from him i. e. from Moses and removed the tokens of Gods indignation the sickness or stroke laid upon him then she said A bloody husband thou art because of the circumcision m She both repeats and amplifies her former censure and reproacheth not onely her Husband but also Gods Ordinance Which perverse and obstinate spirit her Husband observing in her and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt he thought fit to send her and her Children back to her Father as appears from Exodus 18. 1 2 3. In the Hebrew it is because of the circumcisions to wit of her two Sons who possibly were both circumcised at this time though it be not so expressed but one being mentioned for an example we are left to suppose the like concerning the other Or the circumcision of this Child brings the other to her remembrance and so she upbraids him with both Onely this doth more provoke her then it seems the other did because she was forced to do this speedily and with her own hands and that to a tender Infant whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain Let none think it strange that Zipporah should quarrel so much at circumcision because the Midianites were descended from Abraham and therefore were circumcised For if they were so it was done when they were grown up about the 13th year of their age from the example of Ihmael who was circumcised at that age But indeed it is more likely that those people being cast out of Gods Covenant as to the benefit of it would and did in a little time throw off the sign of it as having much more of pain and danger in it then of use and priviledge 27 And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in * chap. 3. 1. the mount of God and kissed him 28 And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29 And Moses and Aaron went and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together Or all that were in those parts Of those Elders see Exod. 3. 16. and 24. 1 9. and Numb 11. 16. 30 And Aaron spake o Thus beginning to execute the Office which God had put upon him which was to be Moses his mouth or spokesman all the words which the LORD had spoken unto Moses and did p i. e. Aaron did them as Moses his Minister or by the command and direction of Moses the signs in the sight of the people 31 And the people believed and when they heard that the LORD had visited q i. e. Taken cognizance of their cause and condition and resolved to deliver them the children of Israel and that he had looked upon their affliction then * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel as may seem from Exod. 3. 18. though here onely the two chiefs be mentioned Or because Moses did not seem to be satisfied with the assistance of the Elders before offered him Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother Exod. 4. 14. went in and told Pharaoh b Either both successively told him Or Aaron did it immediately and with his tongue Moses by his interpreter and by his command Thus saith the LORD God of Israel Let my people go that they may hold a feast c Or offer a sacrifice as they express it ver 3. and chap. 10. 9. For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6 7 11 12. unto me in the wilderness 2 And Pharaoh said * Job 21. 1â⦠Who is the LORD that I should obey his voice d I am the soveraign Lord of Egypt and I own no superiour here to let Israel go I know not the LORD neither will I let Israel go 3 And they said The God of the Hebrews hath met with us e i. e. Hath appeared to us lately and laid this command upon us Others is called upon us i. e. his name is called upon us or we are called by his name But why should Moses so solemnly tell that to Pharaoh which all the people knew to wit that the Hebrews did Worship the God of the Hebrews And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us f Lest he punish either us if we disobey his command or thee if thou hinderest us from obeying it But this latter they onely imply as being easily gathered from the former with pestilence or with the sword 4 And the King of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works Get you unto your burdens g Either 1. Ye the
of parenthesis and now he returns to the story and sets down the last words which Moses spake to Pharaoh for a final parting Thus saith the LORD About Midnight will I go out g God is said to go out or go forth or come down c. by way of condescension to the custom and capacity of men when he doth any eminent act of power either in way of Justice or mercy into the midst of Egypt 5 And all the first-born of the land of Egypt shall die from the first-born of Pharaoh that sitteth upon his throne h Either now actually ruling with his father as Solomon did even whilest David lived 1 King 1. 34. or more probably he that is to sit the present time for the future he whose right this is by the custom of Egypt and by the law of Nations even unto the first-born of the maid-servant that is behind the mill i The poor captive slave that was in the prison as it is chap. 12. 29. and there did grind at the Mill. In those times and places they had diverse Mills which were not turned about by wind or water as ours are but by the hands of their servants who for that purpose stood behind the mill and so with hard labour turned it about See Iudg. 16. 21. Isa. 47. 1 2. Lam. 5. 13. and all the first-born of beasts 6 And there shall be a great cry throughout all the land of Egypt such as there was none like it nor shall be like it any more 7 * chap. 8. 22. But against any of the children of Israel shall not a dog move his tongue k In stead of those loud cries of the Egyptian families there shall be so great a tranquillity among the Israelites that even the dogs which are sensible of and awaked and provoked by the least noise shall not be stirred up by them against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel 8 And * ch 12. 31 33. all these thy servants l Thy Courtiers and great Officers who now are so insolent and obstinate shall come down unto me â Both by their own inclination and necessity and in thy name and by thy command and bowe down themselves unto me saying Get thee out and all the people that â Heb. that is at thy feet follow thee m That are under thy conduct and command as this or the like expression is used Iudâ⦠4. 1â⦠1 King 20. 1â⦠2 King 3. 9. Isa. 41. 2. and after that I will go out and he went out from Pharaoh in â Heb. heat of anger a great anger n Not so much for the affront offered to himself as for his incurable rebellion against God Compare Mark 3. 5. 9 And * chap. 3. 19. the LORD said unto Moses Pharaoh shall not hearken unto you that * chap. 7. 3. my wonders may be multiplyed in the land of Egypt 10 And Moses and Aaron did all these wonders before Pharaoh and the LORD hardened Pharaohs heart so that he would not let the children of Israel go out of his land CHAP. XII 1 AND the LORD spake a Had spoken before the three days darkness as may appear by comparing ver 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place aswell that he might not interrupt the history of all the plagues as that he might give the whole institution of the Passeover together unto Moses and Aaron in the land of Egypt saying 2 This month b The first moneth after the vernal Equinox called Abib Exod. 13. 4. and 23. 1â⦠Deut. 16. 1. and Nisan Neh. 2. 1. Esth. 3. 7. containing part of our March and part of April shall be unto you the beginning c Heb. the head which I conceive notes not so much the order which is more plainly mentioned in the following words as the eminency of it that it shall be accounted the chief and principal of all moneths as the Sabbath hath been called by some the queen of days And justly must they prefer this moneth before the rest whether they looked backward to their prodigious deliverance from Egypt therein or forward to their spiritual redemption by Christ and to the acceptable year of the Lord Luk. 4. 19. for in this very moneth our Lord Jesus suffered Ioh. 18. 28. of months it shall be the first month of the year unto you d Heretofore your first moneth for all affairs hath been Tisri which in part answers to our September and is the first moneth after the Autumnal Equinox and so it shall be to you still as to civil affairs as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8 9 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth 3 Speak ye unto all the Congregation of Israel saying in the tenth day e Partly that they might have the lamb ready for the Sacrifice and might not be distracted about procuring it when they should be going to use it partly that by the frequent contemplation of the lamb as a sign appointed by God they might have their saith strengthned as to their approaching deliverance and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt and of that more glorious deliverance from Hell by Christ the true Passeover which should be offered for them partly to teach the Church in all ages how necessary a thing preparation is to the solemn duties and exercises of Religion and partly to signifie that Christ should be first set apart and separated to the Ministry which was done 3 or 4 Prophetical days i. e. years before his death and afterwards offered Most of which reasons being perpetual it may seem this usage was so too and not for the first passeover onely of this month they shall take to them f Into their houses where the Iews tell us he was tied to the beds post every man a lamb g Or Kid ver 5. for the same word signifies both though a lamb was commonly used and a kid onely in case of the want of a lamb and the Chaldee and LXX do almost constantly translate the Hebrew word lamb And Christ is seldom or never typified by a kid but generally by a lamb as he is called Ioh. 1. 29. partly for his innocency meekness patience c. but principally with respect to this ãâã lamb in stead whereof he was in due time to be offered whence he is called our Passeover 1 Cor. 5. 7. according to the house of their fathers * Or kid a â A ââ¦amb was to be disposed of to every house or family according to its quantity or the numbers of persons in it as the next verse explains it The several families are called the
to the first time for an ordinance to thee and to thy sons for ever 25 And it shall come to pass when ye be come to the land h Viz of Canaan as ver 19. For in the Wilderness they kept this Feast but once and that by Gods particular direction Numb 9. 2. which the LORD will give you according as he hath promised that ye shall keep my service 26 * Jos. 4. 6. And it shall come to pass when your children shall say unto you what mean you by this service i Or part of Divine Worship God expects this even from the Jewish Children and much more from Christian men that they should enquire and understand what is said or done in the publick Worship or service of God and therefore not to rest in dumb signs whereof they neither enquire nor know the meaning or in the service of God in a language which they understand not 27 That ye shall say It is the sacrifice of the LORDS Passe-over k The Passeover was both a Sacrifice as it was offered to God as it appears from Exod. 23. 18. and 34. 25. Numb 9. 7 13. Deut. 16. 2 5. and because there was in it the shedding and sprinkling of blood wherein the essence of a Sacrifice consists 2 Chron. 30. 16. and 35. 11 13. and also a Sacrament as it was received and eaten by men who passed over the houses of the children of Israel in Egypt when he smote the Egyptians And the people * chap. 4. 31. bowed the head l In token of their thankful acknowledgement of Gods favours and of their chearful submission to Gods command and ordinance See 2 Chron. 29. 30. and worshipped 28 And the children of Israel went away and did as the LORD had commanded Moses and Aaron so did they m They killed and did eat the Paschal Lamb in such manner as God prescribed 29 * chap. 11. 4. And it came to pass that at midnight n A great aggravation of the Plague For then darkness it self strikes men with horrour and makes any calamity more terrible then they were asleep and secure and least expected such a stroke * Numb 8. 17. and 33. 4. Psal. 78. 51. and 105. 36. and 135. 8. 136. 10. the LORD smote all the first-born o Both of man and beast whether Male or Female Some extend it to all that were first-born and so many persons might be killed in one house as both Father and Mother and several Sons which might be the first-born by several Mothers and Sons sons or Daughters c. Others confine it to the first-born Child in the Family I conceive the heads of the Family are not included for these though they might be the first-born Children of their Parents Families yet were not nor ever are called or accounted the first-born of their own Families but the heads and roots of them But for all the rest I conceive they are all included because all such were really first-born and did first open their mothers Womb and all such were to be set apart unto the Lord instead of these first-born of the Egyptians now slain chap. 13. 12 15. and therefore are in both places to be understood in the same latitude in the land of Egypt * Wisd. 18. 11. chap. 4. 23. from the first-born of Pharaoh that sate on his throne unto the first-born of the captive that was in the â Heb. house of the pit dungeon and all the first-born of cattle 30 And Pharaoh rose up in the night he and all his servants and all the Egyptians and there was a great cry in Egypt for there was not an house p To wit of those houses which had any first-born in them for in divers families there might be no first-born And such restrictions of the universal particles are frequently understood where there was not one dead 31 And he called for Moses and Aaron q i. e. He sent this message to them for they came no more to him chap. 10. 29. by night and said Rise up and get you forth from amongst my people * chap. 10. 5. both you and the children of Israel and go serve the LORD as ye have said 32 * chap. 10. 26. Also take your flocks and your herds as ye have said and be gone and bless me also r Pray to God for me that I may not perish by this or any other plague 33 And the Egyptians were urgent s Not by force which they durst not now use but by earnest and importunate intreaties Exod. 11. 8. This was the ground of that fable of the heathens mentioned in Tacitus that the Iews were driven out of Egypt for their Scabs so they falsly and maliciously ascribed their own ulcers and scabs sent upon them by God to the Israelites upon the people that they might send them out of the land in haste for they said We be all dead men 34 And the people took their dough before it was leavened their â Or dough kneading-troughs t Or as others rightly render it their dough-lumps or food or lumps of paste unleavened being bound up in their clothes upon their shoulders 35 And the children of Israel did according to the word of Moses and they borrowed of the Egyptians u Either before this time as they had opportunity when their hearts were mollified by the foregoing plagues or even at this time when the Israelites might well take confidence to borrow and the Egyptians would be willing to lend them partly that they might gain their affections and prayers and partly that they might more readily depart from them * chap. 3. 22. jewels x Wherewith they used to adorn themselves in the worship of their Idols and therefore supposed the Israelites might use them in the worship of their God Or vessels of which see on chap. 11. 2. of silver and jewels of gold and raiment 36 And the LORD gave the people favour in the sight of the Egyptians y i. e. Inclined their hearts to do it willingly and not onely out of fear so that they lent unto them such things as they required z Heb. and they lent them to wit the jewels or vessels mentioned ver 35. and they * Gen. 15. 14. chap. 3. 22. Psal. 105. 37. spoiled the Egyptians a To wit of their ornaments Quest. Was not this unjustly done of the Israelites to borrow these jewels which they never paid again Ans. No 1. because they did nothing in this matter but by Gods appointment chap. 11. 1 2. so that if there be any injustice it must be in God in whom there neither can be in any thing nor is in this thing the least blot or shadow of iniustice as well because he hath an unquestionable right in and power to dispose of all persons and things as being the maker and giver and lord of
and second command concerning the same thing It may rather seem that these are other chains fastened to the breast-plate as it follows whereas those chains ver 14. seem to have been fastened to the ephod to those ouches made in it for that purpose ver 13. And whereas these chains also are fastened in the said ouches ver 25. two several chains may well enough be fastened in divers parts of each of the ouches and there seems to be this difference between the chains those chains mentioned ver 14. are said to be fastened onely at one end even to the ouches of the Ephod whence they might hang down loosely whereas these are manifestly fastened at both ends ver 24 25. of wreathen work of pure gold 23 And thou shalt make upon the breast-plate two rings of gold and shalt put the two rings on the two ends of the breast-plate 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breast-plate 25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches and put them on the shoulder-pieces of the ephod before it f i. e. In the fore-part of the Ephod or before him i. e. the High-priest in his fore-part upon his breast 26 And thou shalt make two rings of gold and thou shalt put them upon the two ends g To wit upon the lower ends for there were other rings put upon the upper ends ver 23 24 25. of the breast-plate in the border thereof which is in the side of the ephod inward h i. e. In the inner side of the Ephod under which these rings were hid for the Ephod was double ver 16. 27 And two other rings i To answer the two rings in the breast-plate that by all these the breast-plate might be the better fastened to the Ephod of gold thou shalt make and shalt put them on the two sides of the ephod underneath k In the lower part of the ephod or in that part of it which is under the lowest part of the breast-plate towards the forepart thereof l Towards the breast over against the other coupling thereof m i. e. Over against the ouches on the shoulder-pieces where the upper part of the breast-plate was fastened to the Ephod above the curious girdle of the ephod 28 And they shall bind the breast-plate by the rings thereof unto the rings of the ephod with a lace of blue that it may be above the curious girdle of the ephod and that the breast-plate be not loosed from the ephod 29 And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart n Partly to admonish the High-priest of that dear affection he should have to his people and with what ardency he should pray for them and principally to represent the tender compassions of Christ the great high-priest towards his people and how mindful he is of them and of all their concerns even when he is in the holy of holies that is in heaven where he remembers them still and uncessantly intercedes for them when he goeth in unto the holy place o i. e. Into the most holy place the positive degree being put for the superlative for a memorial before the LORD continually 30 And * Deut. 33. 8. Ezra 2. 63. Neh. 7. 65. thou shalt put in the breast-plate of judgement the Urim and the Thummim p The words confessedly signify light or illuminations and perfections which may be understood either of two differing things the one noting the knowledge the other the perfection to wit of vertues and graces which were required in the High-priest and which were in Christ in an eminent degree and from him alone communicated to his people or of one and the same thing noting perfect light or illumination by a figure called Hendyadis oft used in Scripture as Deat 16. 18. Mat. 4. 16. compared with Iob 10. 20. Ioh. 3. 5. Act. 17. 25. compared with Gen. 2. 7. Which may seem probable 1. because the great use of this instrument was to give light and direction in dubious and difficult cases and not to confer any other perfection upon any person 2. because sometimes both these words or things are expressed onely by one of them and that is by Urim Numb 27. 21. 1 Sam. 28. 6. which signifies lights And the name seems to be given from the effect because hence the Israelites had clear light and perfect or certain direction in dark and doubtful matters But the great question is What this Urim and Thummim was and in what manner God answered by it Which God having on purpose concealed from us and not set down the matter or form of it as he hath done of all the other particulars it may seem curiosity and presumption for men solicitously to enquire and positively to determine Many conceive it was nothing else but the twelve precious stones wherein the names of the 12 Tribes were engraven and that the answer of God was composed out of those letters which either shew more brightly or thrust themselves further outward than the rest did Which seems a frivolous and ungrounded conjecture both because all the letters of the Alphabet were not there and so all answers could not be given by them and because it was shut up within the duplicature of the breast-plate and therefore could not be seen by the High-priest and there is not a word to signifie that he was to take it out thence and look upon it but rather the contrary is evident And that this Urim and Thummim are not the same thing with those 12 stones may be easily proved 1 because the stones were set and ingraven in the breast-plate ver 17 21. this was only put into it which is a word of quite different and more loose and large signification and therefore probably doth not design the same thing 2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again especially in more dark and general words than it was mentioned before And how could Moses now put it in when the workmen had fastened it there before Or why should he be required to put it in the breast-plate when it was fastened to it already and could not without violence be taken from it 3. because the stones were put in by the workmen Exod. 39. 10. the Urim and Thummim by Moses himself Lev. 8. 8. It is objected that where the stones are mentioned there is no mention of Urim and Thummim as Exod. 39. and that where the Urim and Thummim are mentioned there is no mention of the stones as Lev. 8. 8. which shews they were one and the same thing But that is not necessary and there is an evident reason of both those omissions of the former Exod. 39. because he mentions onely those things which were
made by the workmen whereas the Urim and Thummim seems to have been made immediately by God or by Moses with Gods direction of the latter Lev. 8. because the stones are implyed in the breast-plate as a part of it and being fastened to it whereas there he onely mentions what was put in by Moses himself There are other conjectures as that it was the name Jehovah or some visible representations c. But such conjectures are easily denied as affirmed It is therefore more modest and reasonable to be silent where God is silent than to indulge our selves in boundless and groundless fancies It may suffice us to know that this was a singular piece of Divine Workmanship which the High-priest was obliged to wear upon solemn occasions as one of the conditions upon which God engaged to give him answers Which answers God might give to him either by inward suggestion to his mind or by a vocal expression to his ear But which of those ways or whether by any other way it is needless now to search and impossible certainly to discover and they shall be upon Aarons heart when he goeth in before the LORD and Aaron shall bear the judgment of the children of Israel q A short speech As the testimony is oft put for the ark of the testimony so is the judgment here for the breast-plate of judgment i. e. that breast-plate which declared the judgment or oracle or mind of God to the Israelites in those cases which they brought to the Lord. upon his heart before the LORD continually r i. e. At all times when he shall appear before the Lord in the holy-place 31 And thou shalt make the robe of the ephod s Not the Ephod it self for that was prescribed before ver 6. but a long and loose robe called the robe of the Ephod because it was worn next under it and was girded about the High-priests body with the curious girdle of the Ephod all of blue 32 And there shall be an hole in the top of it in the midst thereof it shall have a binding of woven work round about the hole of it as it were the hole of an habergeon that it be not rent 33 And beneath upon the â Or Skirts hem of it thou shalt make pomegranates t The figures of Pomegranates but flat and embroidered of blue and of purple and of scarlet round about the hem thereof and bells u By the sound whereof the people might be admonished of the work which the Priest was employed in and thereby be provoked to joyn their affections and devotions with his These pomegranates and bels might note either 1. the qualifications of the Priest who was both to declare or give forth the sound of pure and wholesome doctrine and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation Or 2. The glorious atchievements of Christ who caused the sound of his doctrine to be heard by all men and offered up himself as a sacrifice to God for a sweet-smelling savour Eph. 5. 2. of gold between them round about 34 A golden bell and a pomegranate a golden bell and a pomegranate upon the hem of the robe round about 35 * Ecclesiastic 45. 9. And it shall be upon Aaron to Minister and his sound shall be heard when he goeth in unto the holy place before the LORD and when he cometh out that he die not u For his disobedience or carelesness For though the matter might seem small in it self yet it was an errour in Gods worship wherein God is more severe than in other things and it was an errour of the High-priest who had more knowledge of Gods mind herein and was obliged to more care and diligence not onely for himself but for the influence of his bad example upon the people 36 And thou shalt make a plate x Like an half coronet reaching as the Iews say from ear to ear of pure gold and grave upon it like the engravings of a signet HOLINESS TO THE LORD y To mind the Priest of his special consecration to God and of that singular ââ¦oliress which was required of him as at all times so especially in his approaches to God It might also represent Christ who is called the holy one of God and who is a crowned Priest or both King and Priest 37 And thou shalt put it on a blue lace z The words may be rendered thou shalt put it on or bind it as the vulgar renders it with a blue lace to wit upon the mitre as it follows that it may be upon the mitre upon the fore-front of the mitre it shall be 38 And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things a Either 1. that he being consecrated to God for this end that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God might bear the punishment for any miscarriage committed therein which he could have prevented Or rather 2. that he being an holy person and appointed by God to make a typical reconciliation for the ãâã of the people and to intercede for them might take away or obtain from God the pardon of their iniquity wherewith even their holy things are defiled if God should severely mark what is amiss in them Which sence the last words of the verse favour And the High-Priest was herein eminently a Type of Christ who properly and truly bare and took away the iniquity of his peoples holy things by his sacrifice and intercession which the children of Israel shall hallow in all their holy gifts b i. e. Shall separate or consecrate unto God in all their offerings or gifts If there be any thing amiss either in the thing offered or in the manner of offering God upon the Priests intercession will pardon it and it shall be alwayes c i. e. At all times of his solemn appearance before God upon his forehead that they may be accepted before the LORD 39 And thou shalt embroider the coat d This was a loose and large garment made with sleeves worn under the Ephod reaching down to the seet which was girt with a girdle Lev. 8. 7. of fine linen and thou shalt make the mitre of fine linen and thou shalt make the girdle of needle-work 40 And for Aarons sons thou shalt make coats e Not of woollen Ezek. 44. 17. but of linnen Exod. 39. 27. These were Ephods 1 Sam. 22. 18. and thou shalt make for them girdles and bonnets shalt thou make for them for glory and for beauty 41 And thou shalt put them upon Aaron thy brother and his sons with him and * chap. 29. â⦠and 30. 30. shalt anoint them and â Heb. fill their hand consecrate them f Heb. fill their hands i. e. present them to God with part
workmen here spoken of but by others How then comes this to be mentioned here Ans. 1. The shew-bread may be here put for the vessels for the receiving of the shew-bread by an usual Metonymy of the adjunct the thing contained put for the thing containing as treasures are put for the place where the treasures are put Psal. 135. 7. Mat. 2. 11. and 12. 35. and the gifts or offerings of God for the treasury where they were put Luk. 21. 4. Hence Tremellius renders this place and the vessels of the shew-bread Obj. All the vessels of the Table are mentioned before of which this was one Ans. It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind such as this unquestionably was the table being made principally for this use Thus Mark 16. 7. Tell my disciples and Peter Like examples are in 2 Sam. 2. 30. 1 King 11. 1. Psal. 18. the Title Act. 1. 14. and in other Authors And for the particle Vau and which may seem to imply that these were things of another kind and not any vessels of the Table that is oft put for especially as Ios. 2. 1. Mark 16. 7. and so onely notes an eminent thing of the same kind as hath been said Ans. 2. Though God did not prescribe the making of the shew-bread yet he mentions it together with the table Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also where Moses to shew his exactness and fidelity doth punctually repeat the same things to the people which he had received in command from God In like manner the oil which fed the light of the lamps is mentioned here in the next verse because the lighting of the lamps was prescribed Exod. 25. 37. 14 The candlestick also for the light and his furniture and his lamps with the oil for the light 15 * ãâ¦ã And the incense altar and his staves and the anointing oil and the sweet incense and the hanging for the door at the entring in of the Tabernacle 16 * chap. 27. 1. The altar of burnt-offering with his brazen grate his staves and all his vessels the laver and his foot 17 The hangings of the court his pillars and their sockets and the hanging for the door of the court 18 The pins of the tabernacle and the pins of the court and their cords 19 The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 20 And all the congregation of the children of Israel departed from the presence of Moses 21 And they came every one whose heart stirred him up k i. e. Whose heart being desirous and ready to serve God ingaged his hand to offer what he had to his service and every one whom his spirit made willing and they brought the LORDS offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22 And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings l Obj. Aaron had goâ⦠these from them for the making of the calf Exod. 32. Ans. Though the generality of the people did then part with their ear-rings yet there was a considerable number who did not as being unsatisfied with that Idolatrous design and it may seem that the women would not part with theirs being more fond of their ornaments than of their Idols See the notes on Exod. 32. 3. and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23 And every man with whom was found blue and purple and scarlet and fine linen and goats hair and red skins of rams and badgers skins brought them 24 Every one that did offer an offering of silver and brass brought the LORDS offering and every man with whom was found shittim-wood for any work of the service brought it 25 And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linnen 26 And all the women whose heart stirred them up in wisdom m This word seems better to agree with the following than with the foregoing word they spâ⦠with wisdom i. e. with skill and art spun goats hair 27 And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28 And * chap. 30. 23. spice and oil for the light and for the anointing oil and for the sweet incense 29 The children of Israel brought a willing offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30 And Moses said unto the children of Israel See * chap. 31. 2. the LORD hath called by name Bezaleel the son of Uri the son of Hur of the tribe of Judah 31 And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32 And to devise curious works to work in gold and in silver and in brass 33 And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34 And he hath put in his heart that he may teach n To wit others to work under him for the work required many hands and it is a peculiar gift of God to be apt to teach which every skilful man hath not both he and Aholiab the son of Ahisamach of the tribe of Dan. 35 Them hath he filled with wisdom of heart to work all manner of work of the ingraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work CHAP. XXXVI 1 THen wrought Bezaleel and Aholiab and every wise-hearted man in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary a Or of the holy place to wit of the Tabernacle so called by a Prolepsis and Synecdoche according to all that the LORD had commanded 2 And Moses called b God had qualified them before but that is not sufficient without a call Bezaleel and Aholiab and every wise-hearted man in whose heart the LORD had put wisdom even every one whose heart stirred him up to come unto the work to do it 3 And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary to make it withal And they brought yet unto him free-offerings every morning c Which time they chose as the first and
upon the hem of the robe round about between the pomegranates 26 A bell and a pomegranate a bell and a pomegranate round about the hem of the robe to minister in as the LORD commanded Moses 27 And they made coats of fine linen of woven work for Aaron and for his sons 28 And a mitre of fine linen and goodly bonnets of fine linen and * chap. 28. ãâã linen breeches of fine twined linen 29 And a girdle of fine twined linen and blue and purple and scarlet of needle-work as the LORD commanded Moses 30 And they made the plate of the holy crown of pure gold and wrote upon it a writing like to the ingravings of a signet * chap. 28. ãâã HOLINESS TO THE LORD 31 And they tied unto it a lace of blue to fasten it on high upon the mitre as the LORD commanded Moses 32 Thus was all the work of the tabernacle of the tent of the congregation finished and the children of Israel did according to all that the LORD commanded Moses so did they 33 And they brought the tabernacle unto Moses the tent and all his furniture his taches his boards his bars and his pillars and his sockets 34 And the covering of rams skins died red and the covering of badgers skins and the vail of the covering 35 The ark of the testimony and the staves thereof and the mercy-seat 36 The table and all the vessels thereof and the shew-bread 37 The pure candlestick with the lamps thereof even with the lamps to be set in order and all the vessels thereof and the oyl for light 38 And the golden altar and the anointing oyl and â Heb. the incense of sweet spices the sweet incense and the hanging for the tabernacle-door 39 The brazen altar and his grate of brass his staves and all his vessels the laver and his feet 40 The hangings of the court his pillars and his sockets and the hanging for the court-gate his cords and his pins and all the vessels of the service of the tabernacle for the tent of the congregation 41 The cloaths of service to do service in the holy place and the holy garments for Aaron the priest and his sons garments to minister in the priests office 42 According to all that the LORD commanded Moses so the children of Israel made all the work 43 And Moses did look upon all the work and behold they had done it as the LORD had commanded even so had they done it and Moses blessed them a i. e. Both the people for their liberal contribution and the workmen for their great care and industry CHAP. XL. 1 AND the LORD spake unto Moses saying 2 On the first day of the first month a To wit Of the second year after their coming out of Egypt as is evident shalt thou set up the tabernacle of the ââ¦nt of the congregation 3 And thou shalt put therein the ark of the testimony and cover the ark with the vail 4 And * chap. 26. 35. thou shalt bring in the table and set in order â Heb. the order ââ¦hereof the things that are to be set in order upon it b The vessels belonging to it and the shew-bread Eââ¦od 25. 29 30. and thou shalt bring in the candlestick and light the lamps thereof 5 And thou shalt set the altar of gold for the incease before the ark of the testimony and put the hanging of the door to the tabernacle 6 And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent c i. e. The Tabernacle which is covered with a Tent. See Exod. 35. 11. Though elsewhere the words Tabernacle and Tent are promiscuously used of the congregation 7 And * chap. 30. 18. thou shalt set the laver between the tent of the congregation and the altar and shalt put water therein 8 And thou shalt set up the court round about and hang up the hanging at the court-gate 9 And thou shalt take the anointing oil and * chap. 30. 26. anoint the tabernacle and all that is therein and shalt hallow it and all the vessels thereof and it shall be holy 10 And thou shalt anoint the altar of the burnt-offering and all his vessels and sanctifie the altar and * chap. 29. 37. it shall be an altar â Heb. holiness of holinesses most holy 11 And thou shalt anoint the laver and his foot and sanctifie it 12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation and wash them with water 13 And thou shalt put upon Aaron the holy garments and anoint him and sanctifie him that he may minister unto me in the priestsoffice 14 And thou shalt bring his sons and cloath them with coats 15 And thous shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office for their anointing shall surely be an everlasting priest-hood d i. e. A sign or seal that their Priesthood shall continue as long as their policy lasts till the coming of the Messias He signifies that this unction should be sufficient for all succeeding Priests they should not need to be anointed again except the successive High-priests See Exod. 29. 7 29. Levit. 4. 3. and 16. 32. and 21. 10. throughout their generations 16 Thus did Moses according to all that the LORD commanded him so did he 17 And it came to pass in the first month in the second year c After their coming out of Egypt Numb 7. 1. on the first day of the month that the tabernacle was reared up 18 And Moses reared up the tabernacle and fastned his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars 19 And he spread abroad the tent over the tabernacle and put the covering of the tent above upon it as the LORD commanded Moses 20 And he took and put * chap. 25. 16. the testimony into the ark and set the staves on the ark and put the mercy-seat above upon the ark 21 And he brought the ark into the tabernacle and * chap. 35. 1â⦠set up the ââ¦ail of the covering and covered the aââ¦k of the ãâã as the LORD commanded Moses 22 And he put the table in the tent of the congregation upon the side of the tabernacle northward without the vail 23 And he set the bread in order upon it before the LORD as the LORD had commanded Moses 24 And he put the candlestick in the tent of the congregation over against the table on the side of the tabernacle southward 25 And he lighted the lamps before the LORD as the LORD commanded Moses 26 And he put the golden altar in the tent of the congregation before the vail 27 And he burnt sweet incense thereon as the LORD commanded Moses f This is wisely and seasonably added because this was a
there was no greater nor longer a penalty put upon the Priests than upon the people in the same case Levit. 11. and. 15. because his necessity craved some mitigation Though otherwise the Priests being more sacred persons and obliged to greater care and exemplariness deserved a greater punishment 8 * Exod. 22. 31. chap. 17. 1â⦠Ezek. 44. 31. That which dieth of it self or is torn with beasts he shall not eat to defile himself therewith I am the LORD 9 They shall therefore keep mine ordinance h Either this ordinance here treated of concerning abstaining from holy things when they are unclean Or more generally that great ordinance whereby I have made them the Guardians of holy places and things to keep them from all defilement by themselves or others Heb. my watch i. e. the watch or guard which I have commanded them to keep lest they bear sin i i. e. Incur guilt and punishment for it k i. e. For the neglect or violation of it and die therefore if they profane it l i. e. Their charge or Gods ordinance about it I the LORD do sanctifie them 10 * See I Sâ⦠21. 6. There shall no stranger m i. e. Of a strange family who is not a priest as ver 12. compare Matth. 12. 4. But there is an exception to this rule ver 11. eat of the holy thing a sojourner n One that comes to his house and abides there for a season and eats at his table of the priests or an hired servant shall not eat of the holy thing o Of these parts of the offerings which fell to the priests share as the breast and shoulder 11 But if the priest buy any soul â Heb. with the ãâã of his ãâã with his money he shall eat of it and he that is born in his house they shall eat of his meat p Because they were wholly his and as such they were circumcised Gen. 17. Exod. 12. 12 If the priests daughter also be married unto â Heb. a man a stranger a stranger q i. e. To one of another family who is no priest Yet the priests wife though of another family might eat The reason of which difference is because the wife passeth into the name state and priviledges of her husband from whom the family is denominated and esteemed she may not eat of an offering of the holy things 13 But if the priests daughter be a widow or divorced and have no child and is returned unto her fathers house * chap. 10. 14. as in her youth she shall eat of her fathers meat but there shall no stranger eat thereof 14 And if a man eat of the holy thing unwittingly then he shall put the fifth part thereof unto it r Over and above the principal and besides the ram to be offered to God Levit. 5. 15. and shall give it unto the priest with the holy thing s Or and shall give unto the Priest the holy thing i. e. the worth of it which the Priest was either to take to himself or to offer to God as the nature of the thing was 15 And they t Either 1. The people shall not prophane them by eating them Or 2. The Priests shall not profane them i. e. suffer the people to prophane them without censure and punishment Both come to the same thing The people shall not do it nor the Priests suffer it shall not profane the holy things of the children of Israel which they offer unto the LORD 16 Or â Or lade themselves with the iniquity of trespass in their eating suffer them to bear the iniquity of trespass u i. e. Tââ¦ey i. e. the Priests shall not the negative particle being understood out of the foregoing clause as Psal. 1. 5. and 9. 18. suffer them i. e. the people to bear the iniquity of trespass i. e. the punishment of their sin which they might expect from God and for the prevention whereof the priest was to see restitution made c. The words may be rendred thus But so the Hebrew vau is oft translated they i. e. the Priests shall make them i. e. the people to bear the iniquity or punishment of their trespass or sin i. e. they shall require from them reparations in manner here expressed when they eat their holy things for I the LORD do sanctifie them 17 And the LORD spake unto Moses saying 18 Speak unto Aaron and to his sons and unto all the children of Israel and say unto them * chap. 1. 2 3. 10. whosoever he be of the house of Israel or of the strangers x Such as were Proselytes in Israel that will offer his oblation for all his vows y See on Levit. 7. 16. and for all his free-will-offerings which they will offer unto the LORD for a burnt-offering 19 Ye shall offer at your own will a male z For a burnt-offering which was always of that kind but the females were accepted in peace-offerings Levit. 3. 1. and sin-offerings Levit. 4. 32. and 5. 6. without blemish of the beeves of the sheep or of the goats 20 * Deut. 15. 21. and 17. 1. Mal. 1. 8. But whatsoever hath a blemish that shall ye not offer for it shall not be acceptable for you 21 And * chap. 3. 1. whosoever offereth a sacrifice of peace-offerings unto the LORD to accomplish his vow or a free-will-offering in beeves or â Or goats sheep it shall be perfect to be accepted there shall be no blemish a To wit none of the blemishes mentioned ver 22 24. for some blemishes did not hinder the acceptance of a free-will-offering but onely of a vow ver 23. therein 22 * verse 20. Blind or broken or maimed or having a wen or scurvy or scabbed ye shall not offer these unto the LORD nor make an offering by fire of them upon the altar unto the LORD 23 Either a bullock or a â Or kid lamb that hath any thing * chap. 21. 18. superfluous or lacking in his parts that mayest thou offer b Either 1. To the Priest who might according to the rules given by God either convert it to his own use or sell it and lay out the price of it upon the Temple or Sacrifices But in this sense any of the other kinds as blind or broken c. might be offered which yet are forbidden to be offered ver 22. or rather 2. To the Lord as is expressed ver 22. and 24. this being put down by way of opposition to those defects ver 22. and by way of exception from the general rule ver 21. for a free-will-offering but for a vow it shall not be accepted 24 Ye shall not offer unto the LORD that which is bruised or crushed or broken or cut neither shall ye make any offering thereof in your land 25 Neither from a strangers hand c To wit
into the land of their enemies i. e. that they are not come into these calamities by chance nor by the misfortune of war but by my just judgment upon them All which confession is no more than Pharaoh made in his distresses and than hypocrites in their affliction use to make And therefore he addes if then their uncircumcised i. e. impure carnal profane and impenitent hearts be humbled i. e. subdued purged reformed if to this confession they adde sincere humiliation and reformation I will do what follows their iniquity and the iniquity of their fathers with their trespass which they trespassed against me and that also they have walked contrary unto me 41 And that I also have walked contrary unto them and have brought them into the land of their enemies if then their * Jer. 6. 10. Rom. 2. 29. Col. 2. 11. uncircumcised hearts be humbled and they then accept of the punishment of their iniquity x The Hebrew word avon commonly signifies iniquity but it is oft used for the punishment of iniquity as here and 1 Sam. 28. 10. Psal. 31. 10. Isa. 53. 6 11. The meaning is if they sincerely acknowledge the righteousness of God and their own wickedness and patiently submit to his correcting hand and would rather be in their present suffering condition than in their former sinful though prosperous estate if with David they are ready to say it is good for them that they are afflicted that they may learn Gods statutes and obedience to them for the future which is a good evidence of true repentance 42 Then will I remember my covenant y To wit so as to perform it and make good all that I have promised in it For words of knowledge or remembrance in Scripture do most commonly connote affection and kindness of which there are many instances some given before and more hereafter with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land z Which now seems to be forgotten and neglected and despised as if I had never chosen it to be the peculiar place of my presence and blessing 43 The land also shall be left of them and shall enjoy her sabbaths while she lieth desolate without them and they shall accept of the punishment of their iniquity because even because they despised my judgments and because their soul abhorred my statutes 44 And yet for all that when they be in the land of their enemies * Deut. 4. 31. Rom. 11. 26. I will not cast them away neither will I abhorre them to destroy them utterly and to break my covenant with them for I am the LORD their God â Neither the desperateness of their condition nor the greatness of their sins shall make me wholly make void my covenant with them and their ancestours but I will in due time remember them for good and for my covenants sake return to them in mercy From this place the Iews take great comfort and assure themselves of deliverance out of their present servitude and misery And from this and such other places St. Paul concludes that the Israelitish nation though then rejected and ruined should be gathered again and restored 45 But I will for their sakes â Or rather to or for them i. e. for their good or benefit for surely if one considers what is said before concerning the wickedness of this people he cannot say this deliverance was given them for their sakes but must rather say with the Prophet Ezek. 36. 22 32. not for your sake O house of Israel c. remember the covenant of their ancestors whom I brought forth out of the land of Egypt in the sight of the heathen that I might be their God I am the LORD 46 These are the statutes and judgments and laws which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses CHAP. XXVII 1 AND the LORD spake unto Moses saying 2 Speak unto the children and say unto them When a man shall make a singular vow a Or an eminent or hard or wonderful vow not concerning things which was not strange but customary but concerning persons as it here follows which he vowed or by vow devoted unto the Lord which indeed was unusual and difficult yet there want not instances of such vows and of persons which devoted either themselves or their children to the service of God and that either more strictly and particularly as the Nazarites and the Levites 1 Sam. 1. 11. and for these there was no redemption admitted but they were in person to perform the service to which they were devoted or more largely and generally as some who were not Levites nor intended themselves or their children should be Nazarites might yet through zeal to God and his service or to obtain Gods help in giving them some mercy which they wanted and desired or in freeing them from some evil felt or feared devoted themselves or their children to the service of God and of the Sanctuary though not in such a way as the Levites which they were forbidden to do yet in some kind of subserviency to them And because there might be too great a number of persons thus dedicated which might be burdensome and chargeable to the Sanctuary therefore an exchange is allowed and the Priests are directed to impose and require a tax for their redemption the persons shall be for the LORD b i. e. Dedicated to the Lord and consequently to the Priest by thy estimation c By whose estimation Ans. Either 1. thine O Priest to whom the valuation of things belonged and here is ascribed ver 12. Or rather 2. thine O man that vowest as appears from ver 8. where his estimation is opposed to the Priests valuation Nor was there any fear of his partiality in his own cause for the price is particularly limited But where the price is undetermined there to avoid that inconvenience the Priest is to value it as ver 8 12. 3 And thy estimation shall be of the male from twenty years old even unto sixty years old d Which is the best time for strength and service and therefore is prized at the highest rate even thy estimation shall be fifty shekels of silver after the shekel of the sanctuary 4 And if it be a female then thy estimation shall be thirty shekels e Less than the mans price because she is inferiour to him both in strength and serviceableness 5 And if it be from five years old f At what age they might be vowed by their parents as appears from 1 Sam. 1. though not by themselves and the children were obliged by their parents vow which is not strange considering the parents power and right to dispose of their children so far as is not contrary to the mind of God even unto twenty years old then thy estimation shall be of
were come out of the land of Egypt saying 2 * Exod. 30. 12. Take ye the sum c This is not the same muster with that Exod. 38. 26. as plainly appears because that was before the building of the Tabernacle which was built and setup on the first day of the first moneth Exod. 40. 2. but this was after it to wit on the first day of the second moneth as is said ver 1. And they were for differing ends that was to tax them for the charges of the Tabernacle but this was for other ends partly that the great number of the people might be known to the praise of Gods faithfulness in making good his promises of multiplying them and to their own comfort and encouragement partly for the better ordering of their camp and march for they were now beginning their journey and partly that this account might be compared with the other in the close of the book where we read that not one of all this vast number except Caleb and Ioshua were left alive which was an evident discovery of the mischievous nature of sin by which so vast a company were destroyed and a fair warning to all future generations to take heed of rebelling against the Lord for which their ancestours had been so dreadfully plagued even to extirpation It is true the sums and numbers agree in this and that computation which is not strange because there was not much time between the two numbrings and no eminent sin among the people in that interval whereby God was provoked to diminish their numbers Some conceive that in that number Exod. 30. and 38. the Levites were included which are here excepted ver 47. and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age of all the congregation of the children of Israel d So the strangers mixed with them were not numbred after their families by the house of their fathers e The people were divided into twelve Tribes the Tribes into great Families Num. 26. 5. these great Families into lesser Families called the houses of their fathers because they were distinguished one from another by their fathers with the number of their names every male by their poll 3 From twenty years old and upward â Heb. ãâã that goith ãâã all that are able to go forth to war in Israel thou and Aaron shall number them by their armies 4 And with you there shall be a man of every tribe f To inspect the work that it might be faithfully and impartially done every one head of the house of his fathers 5 And these are the names of the men that shall stand with you g To wit with Moses and Aaron who were the chief managers of the work of the tribe of Reuben h The Tribes are here numbred according to the order or quality of their birth first the children of Leah then of Rachel and then of the handmaids Elizur the son of Shedeur 6 Of Simeon Shelumiel the son of Zurishaddai 7 Of Judah Nahshon the son of Amminadab 8 Of Issachar Nethaneel the son of Zuar 9 Of Zebulun Eliab the son of Helon 10 Of the children of Joseph of Ephraim Elishama the son of Ammihud of Manasseh Gamaliel the son of Pedahzur 11 Of Benjamin Abidan the son of Gideoni 12 Of Dan Ahiezer the son of Ammishaddai 13 Of Asher Pagiel the son of Ocran 14 Of Gad Eliasaph the son of Deuel i Called Reuel Numb 2. 14. the Hebrew letters Daleth and Resh being very like and oft changed 15 Of Naphtali Ahira the son of Enan 16 These were the renowned k Heb. the named or called to wit by Moses and by Gods appointment to manage this affair and others as there was occasion Compare Numb 16. 2. and 26. 9. of the congregation princes of the tribes of their fathers heads of thousands l See Exod. 18. 21. Numb 10. 4. in Israel 17 And Moses and Aaron took these men which are expressed by their names 18 And they assembled all the congregation together on the first day of the second month and they declared their pedigrees after their families by the house of their fathers according to the number of the names from twenty years old and upward by their poll 19 As the LORD commanded Moses so he numbred them in the wilderness of Sinai 20 And the children of Reuben Israels eldest son by their generations m Heb. to wit their generations i. e. the persons begotten of Reubens immediate Children who are here subdivided into families and they into houses and they into particular persons after their families by the house of their fathers according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 21 Those that were numbred of them even of the tribe of Reuben were fourty and six thousand and five hundred 22 Of the children of Simeon by their generations after their families by the house of their fathers those that were numbred of them according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 23 Those that were numbred of them even of the tribe of Simeon were fifty and nine thousand and three hundred 24 Of the children of Gad by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 25 Those that were numbred of them even of the tribe of Gad were fourty and five thousand six hundred and fifty 26 Of the children of Judah by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 27 Those that were numbred of them even of the tribe of Judah were threescore and fourteen thousand and six hundred n Far more than any other tribe in accomplishing of Iacobs prophecy Gen. 49. 28 Of the children of Issachar by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 29 Those that were numbred of them even of the tribe of Issachar were fifty and four thousand and four hundred 30 Of the children of Zebulun by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 31 Those that were numbred of them even of the tribe of Zebulun were fifty and seven thousand and four hundred 32 Of the children of Joseph namely of the children of Ephraim by their generations after their families by the
so this is a Genitive case of the object as Mat. 12. 31. blasphemy of the spirit for so it is in the Greek is blasphemy against the holy Ghost as it is called Mark 3. 28. Luk. 12. 10. and power of all flesh Ioh. 17. 2. is power ââ¦ver all flesh and power of spirit Mat. 10. 1. is power over or against spirits Luk. 9. 1. and prayer of God Luk. 6. 12. is prayer directed unto God and the spoil of the poor Isa. 3. 14. is the spoil taken from the poor and violence of the children of Iudah Ioel 3. 19. is violence against them as we translate it to do a trespass against the LORD g Which words may be added either 1. to express a new sin of prevaricating or dealing falsly with God either by a false oath which is a special injury to God or by a lie or simple denial that he hath taken any thing of his neighbours which also God takes as a sin especially concerning himself who in such cases is the cââ¦ely judge of what is ãâã said or sworn See Act. 5. 3 4. Or 2. to aggravate the former sin and to shew that such injuries done to men are also sins against God who hath commanded justice to men as well as religion to himself But the former is more probable both because here is a ram of atonement to be offered to God for the special injury done to him as well as satisfaction is to be made to the man whom he injured and especially by comparing this with the parallel place Levit. 6. 2 c. and that person be guilty h i. e. Shall be sensible of his guilt or be convicted in his conscience of his sin for otherwise this might seem a meer tautology if it were onely meant of being really guilty of sin which was expressed before in those words when one shall commit any sin i. e. be guilty of any sin 7 Then they shall confess their sin i They shall not continue in the denial of the fact as such persons oft do but shall give glory to God and take shame to themselves by acknowledging their sin with grief and remorse See Lev. 5. 5. and 6. 4. which they have done and he shall recompense his trespass * Lev. 6. 5. with the principal thereof k i. e. The thing he took away or what is equivalent to it and add unto it the fifth part thereof l Which is added both as a compensation to the injured person for the want of his goods so long and for his trouble for the supposed utter loss of them and as a penalty upon the injurious dealer to discourage others from such attempts Qu. How doth this agree with that law Exod. 22. 1 Ans. That law was made against notorious and obstinate thieves who were legally convicted of their crime and this against more modest thieves whose necessities might induce them to steal and whose consciences are affected with their sin and give it unto him against whom he hath trespassed 8 But if the man have no kinsman m Which might be the case commonly with Proselytes if not with Israelites This also supposeth the person injured to be dead or gone away into some unknown place and the person injured to be known to the injurer to recompense the trespass unto let the trespass be recompensed unto the LORD even to the priest n Whom God appointed as his deputy to receive his dues and take them to his own use that so he might more chearfully and intirely devote himself to the ministration of holy things This is an additional explication to that law Lev. 6. 2. and for the sake thereof it seems here to be repeated beside the * Lev. 6. 6. and 7. 8. ram of the atonement whereby an atonement shall be made for him 9 And every â Or heave-offering * Lev. 6. 18 26. and 7. 6 32. chap. 18. 8. Deut. 18. 3. offering o Heb. every heave-offering the heave-offering being here taken largely so as to comprehend also the wave-offering for both these were Aarons portion See Exod. 29. 26 27 28. of all the holy things of the children of Israel which they bring unto the priests p To wit to offer unto the Lord by his hands shall be his q i. e. the Priests See Levit. 6. 16. 10 And every mans hallowed things r Understand this not of the sacrifices no not of such of them as were voluntary or vowed as most understand it because these were not the Priests peculiar but a good part of them was offered to God and the remainder was eaten by the offerer as well as by the Priest as is manifest but of such other things as were devoted to God and were such as could not be offered in sacrifice as suppose a man consecrated an house or rent of it to the Lord this was to be the Priests And this restriction may be easily collected from the nature of the thing because he speaketh in this and the other branches here of such things as were appropriated to the Priests as his portion which none of the sacrifices were shall be his whatsoever any man giveth the priest it shall be * Lev. 10. 13. his 11 And the LORD spake unto Moses saying 12 Speak unto the children of Israel and say unto them If any mans wife s This law was given partly to deterre wives from adulterous practises and partly to secure wives against the rage of their hard-hearted husbands who otherwise might upon meer suspitions destroy them or at least put them away Quest. Why was there not the same law for the trial of the husband when the wife was jealous of him Ans. This might be either 1. because the womans sin is greater because there is not onely filthiness and falsness in it which is also in the mans sin but also peculiar unrighteousness in dishonouring his name and family and transferring his estate to strangers and other mens children or 2. because there was not like fear of inconveniencies to the husband from the jealousie of the wife who had not that authority and power and opportunity for the putting away or killing of the husband as the husband had over the wife Or 3. because being the inferiour and the weaker sex and more subject to jealousies and groundless suspitions it was not thought expedient to trust them with such a power or priviledge go aside t From the way of religion and justice or from her faith given to her husband or to the by-paths of falshood and filthiness and that either in truth or in appearance and in her husbands opinion and commit a trespass against him 13 And a man lie with her carnally and it be hid from the eyes of her husband and be kept close u She utterly denying it Prov. 30. 20. and none being able and willing to discover it and she be defiled and there
the land after fourty dayes 26 And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wilderness of Paran to Kadesh y So called by way of abbreviation which is frequent in Hebrew names for Kadesh-barnea Deut. 1. 19. which some rashly confound with Kadesh in the wilderness of Sin Numb 20. 1. and 27. 14. and 33. 16. into which they came not till the 40th year after their coming out of Egypt as appears from Numb 33. 37 38. whereas they were in this Kadesh in the second year and before they received the sentence of their forty years abode in the wilderness and brought back word unto them and unto all the congregation and shewed them the fruit of the land 27 And they told him z In the audience of the people as appears from ver 30. and said We came unto the land whither thou sentest us and surely it floweth with * Exod. 33. ãâã milk and honey a They craftily begin their relation with commendations that their following slanders might be more easily believed and this is the fruit of it 28 Nevertheless the * Deut. 2. 1â⦠21. people be strong b Potent both for the strength of their body and the valour of their minds that dwell in the land and the cities are * Deut. 1. ãâã walled and very great and moreover we saw the children of Anak there 29 The Amalekite dwelleth in the land of the south c Where we are to enter the land and they who were so eager and fierce against us that they came into the wilderness to fight with us will without doubt oppose us when we come close by their land and are about to settle in their neighbourhood the rather to revenge themselves for their former loss and shame received by us Therefore they mention them though they were no Canaanites and the Hittite and the Jebusite and the Amorite dwelleth in the mountains d i. e. In the mountainous country in the South-east part of the land so that you cannot enter there without great difficulty both because of the noted strength and valour of those people and because of the advantage they have from the mountains and the Canaanite dwelleth by the sea e Not the midland Sea which is commonly understood by that expression but the salt or dead sea as appears 1. because it is that sea which is next to Iordan as here follows 2. because the Canaanites dwelt principally in those parts and not near the mid-land sea So these guard the entrance on the east-side as the others do on the South and by the coast of Jordan 30 And Caleb f Together with Ioshua as is manifest from Numb 14. 6 7 30. but Caleb alone is here mentioned possibly because he spake first and most which he might better do because he might be presumed to be more impartial than Ioshua who being Moses his Minister might be thought to speak onely what he knew his master would like stilled the people g Which implies either that they had began to murmur or that by their looks and carriages they discovered that grief and anger which boiled in their breasts before Moses h Or towards Moses against whom they were incensed as the man who had brought them into such sad circumstances and said Let us go up at once and possess it for we are well able to overcome it i Partly in moral probability because we are one people united under one head whereas they are divided into several nations and governments of differing counsels and interests and inclinations and principally because of the assistance of the almighty God 31 But the men that went up with him k All of them Ioshua excepted said We be not able to go up against the people for they are stronger than we l Both in stature of body and numbers of people Thus they wickedly question the power and truth and goodness of God of all which they had such ample testimonies 32 And they brought up m Heb. brought forth to wit out of their mouthes they uttered a reproach or reproachful words an evil report of the land n i. e. Against or concerning the land It is the genitive case of the object as Mat. 10. 1. and 14. 1. which they had searched unto the children of Israel saying The land through which we have gone to search it is a land * Lev. 2â⦠ãâã that eateth up the inhabitants thereof o Not so much by civil wars as most think for that was likely to make their conquest more easie nor by the barrenness of the soil which consumed the people with the excessive pains it required to make it fruitful as others think for they confessed the excellency of the land ver 27. but rather by the unwholesomness of the air and place which they guesseâ⦠from the many funerals which as some Hebrew Writers not without probability affirm they observed in their travels through it though that came to pass from another cause even from the singular providence of God which to facilitate the Israelites conquest cut off vast numbers of the Canaanites either by a plague or by the hornet sent before them as is expressed Ios. 24. 12. or some other way and * Amos 2â⦠ãâã all the people that we saw in it are â Heb. ãâã statures men of a great stature 33 And there we saw the giants the sons of Anak which come of the giants and we were in our own sight as grashoppers p i. e. Small and contemptible and so we were in their sight CHAP. XIV 1 AND all the congregation a Except Caleb and Ioshua and some few others A Synecdochical expression the whole for the greatest part lifted up their voice and cryed and the people wept that night 2 And all the children of Israel murmured against Moses and against Aaron b As the instruments and occasions of their present calamity and the whole congregation said unto them * See v. 28 29. Would God that we had died in the land of Egypt or would God that we had died in this wilderness c It was not long before they had their desire and did die in the wilderness 3 And wherefore hath the LORD d From the instruments they rise higher and strike at God the chief cause and author of their journey by which we see the prodigious growth and progress of sin when it is not resisted brought us unto this land to fall by the sword that our wives and our children should be a prey e To the Canaanites whose land we were made to believe we should possess were it not better for us to return into Egypt 4 And they said one to another Let us make a captain f Instead of Moses one who will be more faithful to our interest than he
done but they shall be subordinate and servants to thee but thou and thy sons with thee shall minister d Or both to thee and to thy sons with thee which translation may seem to be favoured by the following words before the tabernacle which was the proper place where the Levites ministred whereas the Priests did minister to God both before and in the Tabernacle Besides both the foregoing words and the two following verses do entirely speak of the ministry of the Levites and the ministry of the Priests is distinctly spoken of ver 5. before the tabernacle of witness 3 And they shall keep thy charge e i. e. That which thou shalt command them and commit unto them and the charge of all the tabernacle f i. e. Of the boards and hangings and utensils of the Tabernacle to take them down and carry them and set them up again onely they shall not come nigh the vessels of the sanctuary and the altar g Which therefore were to be covered by the Priests before the Levites might meddle with them that neither they nor ye h They for presuming to touch them and you for your negligence in not covering them well or not looking to them also die 4 And they shall be joyned unto thee and keep the charge of the tabernacle of the congregation for all the service of the tabernacle and a stranger shall not come nigh unto you 5 And ye shall keep the charge of the sanctuary i i. e. Of the holy and of the most holy place and the charge of the altar that there be no wrath any more upon the children of Israel k For coming too near the holy place or for usurping any part of your sacred function or for any other miscarriage which they may be guilty of through your carelessness or remissness in which case they shall perish for their errour but their blood will I require at your hands who should have advised them better or over-ruled them 6 And I behold I have * chap. 3. 12 ââ¦5 taken your brethren the Levites from among the children of Israel to * chap. 3. 9. you they are given as a gift for the LORD l i. e. For the service of the Lord to assist you therein in the servile and troublesome parts of it to do the service of the tabernacle of the congregation 7 Therefore thou and thy sons with thee shall keep your priests office for every thing of the altar m To wit of burnt-offering as appears from the following words and within the vail n This phrase elsewhere signifies the inward or second vail but here it signifies either the outward vail onely or rather both the vails the singular number being put for the plural as when the altar is put for both the altars as hath been noted and so this phrase comprehends both the holy and the most holy place and ye shall serve I have given your priests office unto you as a service of gift o As a gift which I have freely conferred upon you and upon you alone and therefore let no man henceforth dare either to charge you with arrogance and usurpation in appropriating this to your selves or to invade your office and the stranger that cometh nigh shall be put to death 8 And the LORD spake unto Aaron Rehold I also nave given thee the charge of mine heaveâ⦠offerings of all the hallowed things of the children of Israel unto thee have I given them p Not onely the charge of them but the use of them for thy self and family in such manner as I have elsewhere expressed by reason of the anointing q To wit to the Priestly office i. e. because thou art Priest and art to devote thy self wholly to my service which that thou maist perform more diligently and chearfully I give thee this recompense and to thy sons by an ordinance for ever 9 This shall be thine of the most holy things r Such as were to be eaten onely by the Priests and that in the Sanctuary How these diââ¦fer from the ãâã things see on Levit. 6. 17. reserved from the fire s i. e. Such sacrifices or such parts of sacrifices as were not burnt in the fire every oblation t Which may be understood either 1. of the wave-loaves Levit. 23. 17. and the shew-bread which were most holy things Lev. 23. 20. and 24. â⦠and which did belong to the Priest nor was there any ãâã such oblation besides what is here particularly expressed ãâã the peace-offerings were not most holy and the burnt-offerings were not the Priests Or. 2. of oblations in general and so the following particulars are mentioned by way of explication and restriction of that general word to shew what oblations are here meant and to exclude peace-offerings and burnt-offerings of theirs every * Lev. 2. 2 3. meat-offering of theirs and every * Lev. 4. 22 27. 6. 25. sin offering of theirs and every * Lev. 5. 6. 7. 7. 14. 13. trespass offering of theirs which they shall render unto me u By way of compensation for a trespass committed against me in which case a ram was to be offered Lev. 6. 2 -6 which was a most holy thing and may be particularly designed here shall be most holy for thee and for thy sons x Thou shalt esteem it as a most holy thing and shalt use it accordingly in manner following Or these are most holy and therefore shall be for thee and for thy sons to wit exclusively none else may eat them 10 In the most holy place y To wit in the court of the Priests where there were places for this use See Lev. 6. 16 17 26. and 7. 6. and 8. 31. and 14. 13. Neh. 13. 5 9. Ezek. 42. 13. which is called the most holy place not simply and absolutely as the place within the vail was but in respect of the thing he speaks of because this was the most holy of all the places appointed for eating of holy things whereof some might be eaten in any clean place in the camp Lev. 10. 14. or in their own houses And as the most holy place is sometimes called simply Holy so it is not strange if an holy place be called most holy especially this place which was near to the altar of burnt-offerings which is called most holy and made all that touched it holy Exod. 20. 3â⦠And God would have these things eaten by them in an holy place as in Gods presence that they might be obliged to the greater caution and not to abuse Gods good creatures and especially holy things to intemperance and that they might learn to eat this and their other food with thankfulness to God the giver of it and with respect to his service and glory which was afterward prescribed to Christians 1 Cor. 1â⦠ââ¦1 1 Tim. 4. 3. shalt thou eat it every male
â Heb. found us befallen us u All the wandrings and afflictions of our parents and of us their children which doubtless have come to thine ears 15 How our fathers went down into Egypt and we have dwelt in Egypt a long time and the Egyptians vexed us and our fathers 16 And * Exod. 3. 7. when we cryed unto the LORD he heard our voice and sent an angel x To wit the Angel of the covenant Christ Jesus who first appeared to Moses in the bush Exod. 3. 2. and afterward in the cloudy pillar who conducted Moses and the people out of Egypt and thorough the wilderness as appears from Exod. 14. 19. and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel or messenger a title given to Phinehas Iudg. 2. 1. and to the Prophets 2 Chrââ¦n 36. 16. and to Haggai Hag. 1. 13. yet it is not probable that he is meant partly because Moses was the person that sent this message partly because there was no reason why he should express himself by such a dark and doubtful title to them and partly because another angel besides and above Moses did conduct them and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message and hath brought us forth out of Egypt and behold we are in Kadesh y i. e. Near the city Kadââ¦sh the particle in being oft so used as we have shewed a city in the uttermost of thy border 17 Let us pass I pray thee through thy coââ¦ntrey we will not pass through the fields or through the vineyards neither will we drink of the water of the wells z Or pits which any of you have digged for your private use to wit without paying for it ver 19. Deut. 2. 6. but onely of the waters of common rivers which are free to all passengers and will not be prejudicial to thee we will go by the kings high-way we will not turn to the right hand nor to the left until we have passed thy borders 18 And Edom said unto him Thou shalt not pass by me a i. e. Through my country as thou desirest I will not suffer thee to do so which was an act of common policy to secure themselves from so numerous an host lest I come out against thee with the sword 19 And the children of Israel said unto him b i. e. Their messengers replyed unto them what here follows We will go by the high-way and if I and my cattel drink of thy water then I will pay for it c For water was a scarce commodity in those parts I will onely without doing any thing else go through on my feet 20 And he said Thou shalt not go through And Edom came out against him with much people and with a strong hand 21 Thus Edom refused to give Israel passage through his border d But permitted them to go by their border Deut. 2. 4 8. Iudg. 11. 18. and furnished them with victuals for their money Deut. 2. 29. wherefore Israel turned away from him e According to Gods command Deut. 2. 5. 22 And the children of Israel even the whole congregation journeyed from * chap. 33. 37. Kadesh and came unto mount Hor f Whose inhabitants were thence called Horims Deut. 2. 12. and Esau the Horite Gen. 36. 20. 23 And the LORD spake unto Moses and Aaron in mount Hor by the coast of the land of Edom saying 24 Aaron shall be gathered unto his people for he shall not enter into the land which I have given unto the children of Israel because ye rebelled against my â Heb. mouth word g This was one but not the onely reason God would not have Moses and Aaron to carry the people into Canaan for this reason also to signifie the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy and the necessity of a better and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ and from the entertainment of him when he should come at the water of Meribah 25 * chap. 33. 38. Deut. 32. 50. Take Aaron and Eleazar his son and bring them up unto mount Hor 26 And strip Aaron of his garments h To wit of his Priestly garments Exod. 28. 2. Levit. 8. 7 8 9. in token of his resignation of his office See the like Isa. 22. 15 19 20 21. and put them upon Eleazar his son i By way of admission and inauguration of him to his office and Aaron shall be gathered unto his people and shall die there 27 And Moses did as the LORD commanded and they went up into mount Hor in the sight of all the congregation k That their hearts might be more affected with their loss of so great a pillar and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar and therefore might give him the honour due to him 28 And Moses stripped Aaron of his garments and put them upon Eleazar his son and * Deut. 10. 6. 32. 50. Aaron died there l To wit in mount Hor. Obj. He died in Mosera Deut. 10. 6. Ans. Mosera was the general name of the place where that station was and mount Hor is a particular place in it where he died and was buried also Deut. 10. 6. in the top of the mount and Moses and Eleazar came down from the mount 29 And when all the congregation saw m i. e. Understood by the relation of Moses and Eleazar and by other signs So seeing is used Gen. 42. 1. Act. 7. 12. that Aaron was dead they mourned for Aaron thirty dayes n The time of publick and solemn mourning for great persons See Deut. 34. 8. even all the house of Israel CHAP. XXI 1 AND when * chap. 33. 40. â Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16. King Arad the Canaanite a Or rather the Canaanite King of Arad for Arad is not the name of a man but of a city or territory as may seem from Ios. 12. 14. Iudg. 1. 16. if at least this was the same place with that And he seems to be called a Canaanite in a general sence as the Amorites and others sometimes are which dwelt in the south b To wit of Canaan as appears from Numb 33. 40. towards the east and near the dead Sea heard tell that Israel came by the way of the spies c Not of those spies which Moses sent to spie the land Numb 13. 17. for that was done 38 years before this and they went so privately that the Canaanites took no notice of them nor knew which way they came or went but of the spies which he himself sent out to observe the marches and motions of the Israelites But the words
that * Josh. 8. 32. thou shalt set thee up great stones and plaister them with plaister b For conveniency of writing upon them 3 And thou shalt write upon them all the words of this law c Either 1. all the words of this book of Deuteronomy But that seems too large for this place Or 2. the blessings and curses here following But they are mentioned as a different thing Or 3. the law properly so called i. e. the sum and substance of the precepts or laws of Moses especially such as were moral and general as may be guessed from the following part of the chapter where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressours of moral laws onely ver 15 16 c. And especially the Decalogue which oft goes under that name Compare Ios. 8. 32. c. when thou art passed over that thou mayest go in unto the land which the LORD thy God giveth thee a land that floweth with milk and hony as the LORD God of thy fathers hath promised thee 4 Therefore it shall be when ye are gone over Jordan that ye shall set up these stones which I command you this day in mount Ebal â The mount of cursing Here the law is written to signify that a curse was due to the violatours of it and that no man could expect justification or blessing from the works of the law by the sentence whereof all men are justly accursed as being all guilty of the transgression of it in one kind and degree or other Here the sacrifices are to be offered to shew that there is no way to be delivered from this curse but by the blood of Christ which all these sacrifices did typifie and by Christs being made a curse for us Gal. 3. 13. and thou shalt plaister them with plaister 5 And there thou shalt build an altar unto the LORD thy God an altar of stones * Exod. 20. 25 Josh. 8. 31. thou shalt not lift up any iron tool upon them 6 Thou shalt build the altar of the LORD thy God of whole stones d i. e Rough not hewed nor polished and thou shalt offer burnt-offerings thereon unto the LORD thy God 7 And thou shalt offer peace-offerings and shalt eat there and rejoyce before the LORD thy God 8 And thou shalt write upon the stones all the words of this law very plainly e So as to be easily read by all 9 And Moses and the priests the Levites spake unto all Israel saying Take heed and hearken O Israel this day thou art become the people of the LORD f By thy solemn renewing of thy covenant with me thy God 10 Thou shalt therefore obey the voice of the LORD thy God and do his commandments and his statutes which I command thee this day 11 And Moses charged the people the same day saying 12 These shall stand upon mount Gerizzim g Obj. In Ios. 8. 33. they stood over against mount Gerizim Ans. 1. Both are true they who stood upon the one mount stood over against the other 2. These words may be rendered beside or near to as the Hebrew al oft signifies mount Gerizim which might be over against it to ââ¦less the people h Whence it appears that the blessings also were pronounced as well as the curses though they be not here mentioned See Ios. 8. 33. when ye are come over Jordan Simeon and Levi and Judah and Issachar and Joseph and Benjamin i All these were the children of the free-women Leah and Rachel to shew both the dignity of the blessings above the curses and that the blessings belong onely to those that are Evangelically such as this is expounded and applied Gal. 4. 22 c. even to those that receive the Spirit of adoption and liberty Ioseph is here put for both his sons and tribes Manasseh and Ephraim which are here reckoned as one tribe because Levi is here numbred but when Levi is omitted as it is where the division of the land is made there Manasseh and Ephraim pass for two tribes 13 And * chap. 11. â⦠these shall stand upon mount Ebal â Heb. ââ¦r â⦠cursing to curse k He saith to bless the people ver 12. but here onely to curse not expressing whom either because he was loath to mention the people as objects of the curse or because he presumed and hoped that though some particular persons might deserve the curse yet the generality of the people would keep out of the reach of it or to intimate that though the blessing was peculiar to the people of Israel yet the curse was indefinite and common to all nations as may appear from the particular sins here numbred which are such as made the Gentiles guilty and abominable to God as is elsewhere affirmed See Lev. 18. 28. Reuben Gad and Asher and Zebulun Dan and Naphtali l Four of these are the children of the bondwomen to shew that the curse belongs to those of servile and disingenuous spirits and carriages to God With these are joyned Reuben who by his shameful sin fell from his dignity Gen. 49. 4. and Zabulon as the youngest of Leahs children who was necessarily to be joyned with those that the numbers might be equal 14 And * Dan. 9. 11. the Levites m i. e. Some of the Levites to wit the Priests which bare the Ark as it is expressed Ios. 8. 33. for the body of the Levites stood upon mount Gerizim v. 12. But these stood in the valley between Gerizim and Ebal looking towards the one or the other mountain as they pronounced either the blessings or the curses as may be gathered from Ios. 8. 33. shall speak and say unto all the men of Israel with a loud voice n So as they might be heard by a great number of the people by whom the rest were informed and directed by some signal when they should answer 15 * Exod. 20. â⦠23. and 34. 1â⦠Lev. 19. 4. Cursed be the man that maketh any graven or molten image o Under this particular he understands all the gross violations of the first Table as under the following branches he comprehends all other sins against the second Table as is manifest from hence that there are other sins not here mentioned which are as sinful as these and will as certainly expose a man to the curse as any of the rest an abomination unto the LORD the work of the hands of the craftsmen and p Or although as that particle sometimes signifies putteth it in a secret place q He takes special notice of such partly to shew the folly of those men who think to hide their sins by this means and partly to deter men from such practises which men could not see nor punish by making them their own condemners and executioners and all the people shall
the valley of Hinnom westward which is at the end of the valley of the giants northward 9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah and went out to the cities of mount Ephron q i. e. Belonging to or bordering upon Mount Ephron and the border was drawn to Baalah which is Kirjath-jearim 10 And the border compassed from Baalah westward unto mount Seir s Not that of Edom but another so called from some resemblance it had with that in quality and passed along unto the side of mount Jearim which is Chesalon on the north side and went down to Beth-shemesh r Called Kiriath-baal v. 60. and Iosh. 18. 14. and passed on to Timnah t There were divers Cities of this name this in Iudah here and Iosh. 21. 16. 2 King 14. 11. another in Issachar and a third in Naphtali Josh. 19. 22 38. 11 And the border went out unto the side of Ekron northward and the border was drawn to Shicron and passed along to mount Baalah and went out unto Jabneel and the goings out of the border were at the sea 12 And the west border was to the great sea and the coast thereof this is the coast of the children of Judah round about according to their families 13 ¶ And unto Caleb the son of Jephunneh he u i. e. Ioshua as appears by comparing this with Iosh. 14. 6. 12. 13. gave a part among the children of Judah according to the commandment of the LORD to Joshua even * Chap. 14. ãâã â the city of Arba x Or Kiriath-arba Not the City which was the Levites but the Territory of it Iosh. 21. 13. the father of Anak which city is Hebron â¡ Or Kirjath-arbâ⦠14 And Caleb drove thence y i. e. From the said Territory from their Caves and Forts in it compare Iosh. 14. 12. This and the following work was done either in Ioshuahs life-time as may seem from Iosh. 11. 21. or after his death as is related Iudg. 1. 10. These Giants having either recovered their Cities or defended themselves in the mountains * ââ¦udges 1. ãâã the three sons of Anak Sheshai and Ahiman and Talmai z Either the same who are mentioned Numb 13. 33. and so they were long-liv'd men such as many were in those times and places or their Sons called by their Fathers names which is very usual the children of Anak 15 And he went up thence to the inhabitants of Debir a The same mentioned above v. 7. and the name of Debir before was Kirjath-sepher b This cââ¦ause seems to be added to distinguish this from the other Debir subdued by Ioshua Josh. 10. 38 39. 16 ¶ And Caleb said He that smiteth Kirjath-sepher and taketh it to him will I give Achshah my daughter to wife c Which is to be understood with some Conditions as if he were one who could marry her by Gods Law for every Promise contrary to that is void and if she were willing for though Parents had a great Power over their Children they could not force them to marry any person against their own wills He might otherwise be an unfit and unworthy person but this was no ordinary motion propounded to the imitation of others but a divine impulse that Othniel's valour might be more manifest and so the way prepared for his future Government of the People Iudg. 3. 9. 17 And * Judg. 1. 13. and 3. 9. Othniel the son of Kenaz the brother of Caleb d Obj. This Marriage was unlawful Ans. No for it was not Othniel but Kenaz who was Caleb's Brother and besides the word Brother is commonly used for any Kinsman And that Caleb was not properly Othniels Brother sufficiently appears because Caleb is constantly called the Son of Iephunneh and Othniel the Son of Kenaz here and 1 Chron. 4. 13. took it and he gave him Achsah his daughter to wife 18 And it came to pass as she came unto him e Or as she went to wit from her Fathers house to her Husbands as the manner was See on Matth. 1. 18. that she moved him to ask f She perswaded her Husband either 1. That he would ask or rather 2. That he would suffer her to ask as she did of her father a field and she lighted off her ass g That she might address her self to her Father in an humble posture and as a Suppliant which he understood by her gesture and Caleb said unto her What wouldst thou 19 Who answered Give me a blessing h i. e. A gift as that word signifies Gen. 33. 11. for thou hast given me a south land i i. e. A dry Land which was much exposed to the South-wind which in those parts was very hot and drying as coming from the Desarts of Arabia give me also springs of water k i. e. A Field as she desired v. 18. wherein are Sgrings of Water which in that Countrey were of great Price for it is not probable that he would give her the Springs and give to another the grounds in which the Springs were who could thereby at their pleasure deprive her of the use and benefit of her Springs so she begs a well moistned Field which also might give some relief to that which was dry and barren And he gave her the upper springs and the nether springs l i. e. Springs both in the higher and in the lower grounds or two Fields one in high another in low grounds or rather one above and the other below that South and dry ground which she complained of that by this means it might be watered on both sides 20 This is the inheritance of the tribe of the children of Judah according to their families 21 And the uttermost cities m Those which were on the borders of the Land not the mid-land cities It is apparent that all the Cities belonging to this Tribe are not mentioned in this Catalogue of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel n Called Iekabzeel Neh. 11. 25. and Eder and Jagur 22 And Kinah and Dimonah and Adadah 23 And Kedesh and Hazor and Ithnan 24 Ziph and Telem and Bealoth 25 And Hazor Haddattah o Possibly it should be read as one word Hazor-haddattah as there is Hazar-gaddah v. 27. and Hasar-shual v. 28. such compounded proper names being usual and this may seem the more probable because if Hazor and Haddattah were two different Cities the conjunction and would have been put between them as it is generally in the rest and Kerioth and Hezron which is Hazor p Or which also is called Hazor but to distinguish it from the other Hazor v. 23. this was called also Hezron 26 Aman and Shema q Called also Seba Jos. 19. 2. and Moladah 27 And Hazar-gaddah and Heshmon and Beth-palet 28 And Hazar-shual and Beersheba
grosly abused and which as they might think would be rejected and abhorred by God himself and therefore they would not contribute to the Priests Sin and the corruption of Gods Worship but judged it better to neglect the thing than to expose it to the Priests depravation wherein yet they Erred as we see v. 24. 18 ¶ But Samuel ministred h i. e. Performed his Ministration carefully and faithfully not corrupting nor abusing it as Eli's Sons did before the LORD i In Gods Tabernacle or as in Gods presence sincerely and regularly with Gods approbation Compare Gen. 17. 1. 2 Chron. 26. 4. being a child * Exod. ãâã girded with a linnen Ephed k A garment used in Gods Service and allowed not onely to the inferior Priests and Levites but also to eminent persons of the People as 2 Sam. 6. 14. and therefore to Samuel who though no Levite was a Nazarite and that from his Birth 19 Moreover his mother made him a little coat l Suitable to his Age and Stature to be worn ordinarily for coats were their usual Garments See Gen. 3. 21. and 37. 3. 2 Sam. 15. 32. Cant. 5. 3. Dan. 2. 21. Luk. 3. 11. and 9. 3. and brought it to him from year to year when she came up with her husband to offer the yearly sacrifice m Knowing that he could not yet do much service she would not have him too burdensome to the Tabernacle and therefore she yearly provided him with a Coat which was the chief and upper Garment and under that his other Garments possibly are comprehended 20 ¶ And Eli blessed Elkanah and his wife m As their Superiour and Gods High-Priest he Blessed them in Gods Name and they received his Blessing by Faith which made it effectual v. 21. and said The LORD give thee seed n i. e. A Child or rather Children as the Event shewed of this woman for the â Or Pâ⦠which see ââ¦ed c. loan which is lent to the LORD o Or for the petition i. e. the thing desired to wit the Child which she thy Wife asked of the Lord or for the Lord as Chap. 1. 28. to whom accordingly she hath given them And therefore as she asked him not so much for her self for she seldom sees him as for the Lord to whose service she hath wholly devoted him So now I pray that God would give you other Children for both your comfort and enjoyment And they went unto their own home 21 And the LORD visited p To wit in Mercy and with his Blessing as that Word is used Gen. 21. 1. Exod. 13. 19. Ier. 15. 15. not in anger as it is taken Exod. 32. 34. Levit. 26. 16. Hannah so that she conceived and bare three sons and two daughters and the child Samuel grew q Not onely in Age and Stature but especially in Wisdom and Goodness as Luk. 1. 15. Or was magnified or grew great famous and acceptable as v. 26. before the LORD r Not onely before men who might be deceived but in the presence and judgment of the All-seeing God 22 ¶ Now Eli was very old s And therefore unfit either to manage his Office himself or to make a diligent inspection into the Carriage of his Sons in holy Administrations which gave them opportunity for their Wickedness and heard all that his sons did unto all Israel t Whom they injured in their Offerings and alienated from the Service of God and how they lay with the women that â¡ Or ââ¦bled by ãâã or ãâã Exod. 38. â⦠Numb 4. ãâã and 8. 24. assembled u Or warred which expression is used of them either because they came to the Service and Worship of God in the Tabernacle which is often called a warfare or because they came in considerable Numbers and due order like to an Army at the door x The place where all the People both Men and Women waited when they came up to the Service of God 1 Sam. 1. 9 12. Luk. 1. 10. because they could not have admittance into the Tabernacle and because the Altar on which their Sacrifices were offered was by the door Hence it seems probable that these Women were not such as devoted themselves to the Service of God and of his Tabernacle either by Fasting and Prayer c. Or by Sowing Spinning c. which if then there were any such had their Stations not at the door but in divers places allotted to them round about the Tabernacle but of such as came up to Worship God at his Tabernacle as Women oft-times did with their Husbands as here Hannah did and the Blessed Virgin Mary Luke 2. 41. or with their Parents And this Exposition may receive strength from Exod. 38. 8. where the very same Phrase is used and that when the great Tabernacle was not yet built and so there was no occasion for any Women to come to the other less Tabernacle then used save onely to Pray or offer Sacrifices of the Tabernacle of the Congregation 23 And he said unto them Why do ye such things y As those above mentioned v. 13. and v. 22. Eli's Sin in this matter was not onely that he reproved them too gently and generally and sparingly but especially that he contented himself with a Verbal Rebuke and did not restrain them as is said Chap. 3. 13. and inflict those Punishments upon them of putting them out of their Priests Office and cutting them off from Gods People which such high Crimes deserved by Gods Law and which he as Judge and High-Priest ought to have done without all respect of persons for â ãâã ãâã hear ãâã words of ãâã I hear of your evil dealings by all this people z That dwell here or come hither to Worship 24 Nay my sons for it is no good report a Words too mild for such Diabolical Actions that I hear ye make the LORD's people â Or to cry ãâã to transgress b Either 1. The Women that by your instigation were drawn to folly Or 2. others who are easily brought to follow your pernicious example Or 3. Other persons of Pious and honest Minds whom therefore he calls the Lords people by way of distinction from the children of Belial who were so highly offended with the great dishonour done to God and to his Worship and with the horrible Wickedness of the Priests that upon that occasion they were hurried into the other Extreme and lived in the neglect and contempt of their own indispensable duty of offering Sacrifices because they came through the Priests hands 25 If one man sin against another c By doing any injury â¡ Heb. God shall judge him Gr. They shall pray for him to the Lord. the judge shall judge him d The Magistrate shall by his Sentence end the difference and both Parties shall acquiesce in his Determination and so the Breach shall be
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people â Or ãâã ãâã ãâã ãâã ãâã ãâã ãâã that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were â Heb. ãâã numbred from twenty years old and above 28 Because â Heb. their ãâã was ãâã the hand of ãâã sons of ãâã their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 ãâã the fine flour for meat offering and for the unleavened cakes and for that which is baked in the â Or ãâã ãâã pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * ãâã 10. â⦠5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * ãâã â⦠4. ãâã ââ¦6 6â⦠Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them â ãâã ãâã Zaâ⦠ââ¦0 3â⦠both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for â Heb. the ãâã of the ãâã and ãâã of God ãâã 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one â Heb. ãâã of ãâã ãâã principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
And they dwelt therein and have built thee a sanctuary therein for thy name saying ãâ¦ã 9 * â⦠ãâã ââ¦8 33 If when evil cometh upon us as â ãâã ãâã ãâã ãâã the sword judgment k Or rather ãâã Swââ¦rd of Judgment or ãâã ãâã â⦠e. ãâã whereby thou judgest and ãâã thy People ãâã their ãâã Compare Levit 26. 25. or pestilence or famine we stand beââ¦ore this house and in thy presence ââ¦or thy name is in this house and ââ¦ry unto thee in our ãâã oâ⦠then thou wilt hear and help 10 And now behold the children of Ammon and Moab and mount Seir whom thou * Deut 2 ãâã 19. wouldest not let Israel invade when they came out of the land of Egypt but * Num. 20. 21 they turned from them and destroyed them not 11 Behold I say how they reward us to come to cast us out of thy possession which thou hast given us to inherit 12 O our God wilt thou not judg them for we have no might against this great company that cometh against us l Thus he speaks partly though he had great Armies to be drawn together in due time upon gââ¦eat ãâã ch 17. 1â⦠c. Yet he seems tâ⦠ãâã ãâã ãâã ãâã by ãâã ãâã ãâã his ãâã were in ãâã to oppose them ãâã ãâã ââ¦ecause ãâã well knew and ãâã and wisely ãâã ãâã ãâã Humane ãâã ãâã numerous ãâã ãâã were aââ¦le ãâã ãâã ãâã withoââ¦t Gods Assistance ãâã he feared by his Sins he ãâã ãâã ãâã and then he had really been as weak as Water neither know we what to do but our eyes are upon thee m Looking to thee onely for Relief and Succour 13 And all Judah stood before the LORD with their little ones n Whom they used to present before the Lord in times of great Distress partly to stir up themselves to more ãâã and faithful Prayers that their Eye being upon their harmless and tender Children might affect their Heart with a greââ¦ter Sence of their Miseââ¦y and partly to move God to Compassââ¦on not as if he were capable of Passions or Changes upon such a Sight but because God hath declared himself that he will be prevailed with by such Methods as these their wives and their children 14 Then upon Jahaziel the son of Zechariah the son of Benajah the son of Jeiel the son of Mattaniah a Levite of the sons of Asaph came the spirit of the LORD in the midst of the congregation o He was suddenly inspired by God with the following Message 15 And he said Hearken ye all Judah and ye inhabitants of Jerusalem and thou king Jehoshaphat Thus saith the LORD unto you * Exod. 14. 13 14. Be not afraid nor dismaid by reason of this great multitude for the battel is not yours but Gods p God will fight for you and he alone will do the Work you need not strike a Stroke 16 To morrow go ye down q From Jerusalem where he and his Army now were which stood upon high ground against them behold they come up by the â Heb. ascent cliff of Ziz and ye shall find them at the end of the â Or vââ¦lley brook before the wilderness of Jeruel 17 Ye shall not need to fight in this battel set your selves stand ye still and see the salvation of the LORD with you O Judah and Jerusalem fear not nor be dismaid to morrow go out against them for the LORD will be with you 18 And Jehoshaphat bowed his head with his face to the ground r In token of his Reverence to God and his Message his Belief of the Promise and his Thankfulness for so great a Favour and all Judah and the inhabitants of Jerusalem fell before the LORD worshipping the LORD 19 And the Levites of the children of the Kohathites and of the children of the Korhites stood up s ââ¦y Jehoshaphats Appointment to praise the LORD God of Israel with a loud voice on high t i. e. With most loud voice with Heart and Voice lifted up whereby they shewed their ãâã assurance of the Victory as if it were already accomplished 20 And they rose early in the morning and went forth into the wilderness of Tekoaâ⦠and as they went forth Jehoshaphat stood and said Heaâ⦠me O Judah and ye inhabitants of Jerusalem * Isâ⦠7. 9. Believe in the LORD your God so shall ye be established believe â Heb in his ãâã his pââ¦ophets t i. e. Gods Promise delivered to us by this Prophet and consequently all other Predictions of the Prophets that either have been or shall be so shall ye prosper u Take heed leââ¦t by your Unbelief you frustrate Goââ¦s Promââ¦se 21 And when he had consulted with the people x i. e. With the Elders or Chief of the People partly to take their Advice about the Expediency of the Thing and partly that they might excite and prepare themselves and the People under them to this great Work of Praysing God he appointed singers unto the LORD y To the Honour and Service of God and â ãâã ãâã that should praise the beauty of holiness z Or the Glory or Magnificence or Majesty of Holiness i. e. by a vulgar Hebraism the Holy Majesty a Periphrasis of God Or according to the beauty or magnificence of the Sanctuary i. e. in the same comely Order and Magnificent Manner as they used to do it iâ⦠the Temple where the following Song was usually sââ¦ng as â⦠Chron. 5. 13. 7. 3 6. as they went out before the army and to say * ãâã 13â⦠1. Praise the LORD for his mercy endureth for ever 22 â Heb. and in ãâã time tââ¦at ãâã c. And when they began â Heb. in singing and praââ¦se to sing and to praise a So acceptable are the Fervent Prayers of Gods People to God and so terrible to their Enemies the LORD set ambusââ¦ments b Or lyers in wait either 1. the Holy Angels who appeared in the Shape of Men and possibly put on the Appearances and Visages of Moabites or Ammonites and in that shape slew the rest who supposing this Slaughter to be done by a part of their own Army fell upon them and so broke forth into Mutual Slaughters Or 2. God raised Jealousies and Animosities amongst themselves which by degrees broke forth first into secret Ambushments which one party laid for another and then into open Hostilities and Outrages to their utter Destruction So Vain are all Mens Attempts against God who needs none to destroy his Enemies but themselves and their own Mistakes and Passions which he can when he pleaseth arm against them against the children of Ammon Moab and mount Seir which were come against Judah and â Or they ãâã onâ⦠ãâã they were smitten 23 For the children of Ammon and Moab stood up against the inhabitants of mount
Gaba six hundred twenty and one 27 The men of Michmas an hundred twenty and two 28 The men of Beth-el and Ai two hundred twenty and three 29 The children of Nebo fifty and two 30 The children of Magbish an hundred fifty and six 31 The children of the other * See ãâã â⦠Elam l For one Elam was mentioned before v. 7. a thousand two hundred fifty and four 32 The children of Harim three hundred and twenty 33 The children of Lod â Or ãâã as it is in ãâã copies Hadid and Ono seven hundred twenty and five 34 The children of Jericho three hundred forty and five 35 The children of Sanaah three thousand and six hundred and thirty 36 The priests the children of * 1 Chr. 24. Jedajah of the house of Jeshua nine hundred seventy and three 37 The children of * 1 Chr. 24. ãâã Immer a thousand fifty and two 38 The children of * 1 Chr. 9. 12. Pashur a thousand two hundred forty and seven 39 The children of * 1 Chr. 24 â⦠Harim m The Head of one of the Twenty four courses which David appointed 1 Chr. 24. 8. Of all which courses some observe here are not above four or five that returned There is another Harim mentioned above v. 32. but that was no Priest as this was v. 36. a thousand and seventeen 40 The Levites the children of Jeshua and Kadmiel of the children of â ãâ¦ã Hodaviah seventy and four 41 The singers the children of Asaph an hundred twenty and eight 42 The children of the porters the children of Shallum the children of Ater the children of Talmon the children of Akkub the children of Halita the children of Shobai in all an hundred thirty and nine 43 The Nethinims n The persons devoted to the inferiour Services of the Priests and Levites of whom see 1 Chr. 9. 2. the children of Ziha the children of Hasupha the children of Tabbaoth 44 The children of Keros the children of Siaha the children of Padon 45 The children of Lebanah the children of Hagabah the children of Akkub 46 The children of Hagab the children of â ãâã ãâã Shalmai the children of Hanan 47 The children of Giddel the children of Gahar the children of Reajah 48 The children of Rezin the children of Nekoda the children of Gazzam 49 The children of Uzza the children of Paseah the children of Besai 50 The children of Asnah the children of Mehunim the children of Nephusim 51 The children of Bakbuk the children of Hakupha the children of Harhur 52 The children of â ãâ¦ã Bazluth the children of Mehida the children of Harsha 53 The children of Barkos the children of Sisera the children of Thamah 54 The children of Neziah the children of Hatipha 55 The children of Solomons servants o Either of those Strangers and Proselytes whom Solomon used in the building of the Temple 1 King 9. 21. to the service of which as some add he devoted them as there should be occasion hereafter Or others who had lived in Solomons Family and after his death called themselves and their Families by that name as esteeming it a great honour to them that they had been Servants to so great a Prince the children of Sotai the children of Sophereth the children of â ãâ¦ã Peruda 56 The Children of Jaalah the children of Darkon the children of Giddel 57 The children of Shephatiah the children of Hattil the children of Pochereth of Zebaim the children of â Ami. ãâ¦ã 58 All the * Nethinims and the children of * Solomons servants were three hundred ninety and two 59 And these were they which went up from Tel-melah Tel-harsa p The names of the places whence they came and where they had lived in the time of their Captivity Cherub Addan and Immer q The names either of the Heads of the Families living in the places last mentioned or of other places where the persons here understood had dwelt but they could not shew their fathers house and their â ãâã seed whether they were of Israel 60 The children of Delajah the children of Tobiah the children of Nekoda six hundred fifty and two 61 And of the children of the Priests the children of Habajah the children of Koz the children of Barzillai which took a wife of the daughters of * ãâã 17. Barzillai the Gileadite and was called after their name r To wit Barzillai Which name he preferred before that of his own Family accounting it as it seems a greater Honour to be allied to so noble a Family than to be a Priest of the Lord. But by this ambition he deprived himself of the honour and advantage of the Priesthood as it is here noted v. ââ¦2 62 These sought their register among those that were reckoned by genealogy s The Jews were generally very exact and careful in their Genealogies partly from their own choice and Interest that they might preserve the distinctions of the several Tribes and Families which was necessary both to make out their claims or titles to Offices or inheritances which might belong to them by death or otherwise as here we see and to govern themselves thereby in the matter of Marriages and some other things wherein the practice of some Laws required the knowledge of these things and partly by the special Providence of God that so it might be certainly known of what Tribe and Family the Messiah was born For as they took care of all their Families so doubtless they took a more punctual and singular care about the Royal Family upon which all their hopes depended but they were not found therefore â Heb. they were polluted from the priesthood were they as polluted put from the priesthood 63 And the â Or ãâã Tirshatha t i. e. The Governour to wit Zerubbabel Whence Nehemiah also is so called Neh. 8. 9. 10. 2. said unto them that they should not eat of the most holy things till there stood up a priest with * Ex. 28. 30. Urim and with Thummim u That this point which could not be found out by any humane skill or Industry might be determined by divine direction Hereby it appears that the Urim and Thummim were lost in the destruction of the City and Temple though the Jews sed themselves with hopes of recovering them but in vain Of the Urim and Thummim see Exod. 28. 30. Numb 27. 21. 1 Sam. 23. 9. 64 The whole congregation â Heb. as one ch 3. 9. together was * Neh. 7. 66. forty and two thousand three hundred and threescore x The particular summs here recited come only to 29818. Unto whom are added in this total summ 12542. Which either were of the other Tribes beside Iudah and Benjamin or were such as were supposed by themselves and others to be Israelites but could not prove their pedigree by their genealogies and therefore could not be so punctually
but to the Gift and Grace of God directing and inclining him to it to gather together the nobles and the rulers and the people o Not only for the particular end here mentioned but for divers other weighty purposes and matters of which the following Chapters treat that they might be reckoned by genealogy p That so it might appear to what Families each person belonged and where their ancient Habitations lay which for a great number of them were in the City the replenishing of which was now his design and I found a register of the genealogy of them which came up at the first q To wit with Zerubbabel as it follows v. 7. But this following Catalogue differs in some particulars from that Ezra 2. of which see the notes there and found written therein 6 * Ezr. 2. 1 c. These are the children of the province that went up out of the captivity of those that had been carried away whom Nebuchadnezzar the king of Babylon had carried away and came again to Jerusalem and to Judah every one to his city 7 Who came with Zerubbabel Jeshua Nehemia â Or ãâã Azariah Raamiah Nahamani Mordecai Bilshan Mispereth Bigvai Nahum Baanah the number I say of the men of the people of Israel was this 8 The children of Parosh two thousand an hundred seventy and two 9 The children of Shephatiah three hundred seventy and two 10 The children of Arah six hundred fifty and two 11 The children of Pahath-moab of the children of Jeshua and Joab two thousand and eight hundred and eighteen 12 The children of Elam a thousand two hundred fifty and four 13 The children of Zattu eight hundred forty and five 14 The children of Zaccai seven hundred and threescore 15 The children of â Or Bââ¦i Binnui six hundred fourty and eight 16 The children of Bebai six hundred twenty and eight 17 The children of Azgad two thousand three hundred twenty and two 18 The children of Adonikam six hundred threescore and seven 19 The children of Bigvai two thousand threescore and seven 20 The children of Adin six hundred fifty and five 21 The children of Ater of Hezekiah ninety and eight 22 The children of Hashum three hundred twenty and eight 23 The children of Bezai three hundred twenty and four 24 The children of â Or Iora Hariph an hundred and twelve 25 The children of â Or Gibbar Gibbeon ninety and five 26 The men of Bethlehem and Netophah an hundred fourscore and eight 27 The men of Anathoth an hundred twenty and eight 28 The men of â Or Azmaveth Beth-azmaveth forty and two 29 The men of Kirjath-jearim Chephirah and â Or Kiriathââ¦rim Beeroth seven hundred forty and three 30 The men of Ramah and Geba six hundred twenty and one 31 The men of Michmash an hundred and twenty and two 32 The men of Beth-el and Ai an hundred twenty and three 33 The men of the other Nebo fifty and two 34 The children of the other * See ver 12. Elam a thousand two hundred fifty and four 35 The children of Harim three hundred and twenty 36 The children of Jericho three hundred forty and five 37 The children of Lod Hadid and Ono seven hundred twenty and one 38 The children of Sanaah three thousand nine hundred and thirty 39 The priests the children of * 1 Chr. 24. 7. Jedajah of the house of Jeshua nine hundred seventy and three 40 The children of Immer a thousand fifty and two 41 The children of Pashur a thousand two hundred forty and seven 42 The children of Harim a thousand and seventeen 43 The Levites the children of Jeshua of Kadmile and of the children of â Or Hodaviah Ezr. 2. 40. or Iudah Ezr. 3. 9. Hodevah seventy and four 44 The singers the children of Asaph an hundred forty and eight 45 The porters the children of Shallum the children of Ater the children of Talmon the children of Akkub the children of Hatita the children of Shobai an hundred thirty and eight 46 The Nethinims the children of Ziha the children of Hasupha the children of Tabbaoth 47 The children of Keros the children of Sââ¦a the children of Padon 48 The children of Lebana the children of Hagaba the children of Shalmai 49 The children of Hanan the children of Giddel the children of Gahar 50 The children of Reajah the children of Rezin the children of Nekoda 51 The children of Gazzam the children of Uzza the children of Phaseah 52 The children of Besai the children of Meunim the children of Nephishesim 53 The children of Bakbuk the children of Hakupha the children of Harhur 54 The children of Bazlith the children of Mehida the children of Harsha 55 The children of Barkos the children of Sisera the children of Tamah 56 The children of Neziah the children of Hatipha 57 The children of Solomons servants the children of Sotai the children of Sophereth the children of Perida 58 The children of Jaala the children of Darkon the children of Giddel 59 The children of Shephatiah the children of Hattil the children of Pochereth of Zebaim the children of â Or ãâã Amon 60 All the Nethinims and the children of Solomons servants were three hundred ninety and two 61 * Ezâ⦠â⦠ãâã And these were they which went up also from Tel-melah Tel-haresha Cherub Addon and Immer but they could not shew their fathers house nor their â Or ãâã seed whether they were of Israel 62 The children of Delajah the children of Tobiah the children of Nekoda six hundred forty and two 63 And of the priests the children of Habajah the children of Koz the children of Barzillai which took one of the daughters of Barzillai the Gileadite to wife and was called after their name 64 These sought their register among those that were reckoned by genealogy but it was not found therefore were they as polluted put from the priesthood 65 And â Or ãâã ãâã the Tirshatha said unto them that they should not eat of the most holy things till there stood up a priest with Urim and Thummim 66 The whole congregation together was forty and two thousand three hundred and threescore 67 Beside their man-servants and their maid-servants of whom there were seven thousand three hundred thirty and seven and they had two hundred forty and five singing-men and singing-women 68 Their horses seven hundred thirty and six their mules two hundred forty and five 69 Their camels four hundred thirty and five six thousand seven hundred and twenty asses 70 And â Heb. ãâã some of the chief of the fathers gave unto the work the Tirshatha r i. e. The Governour to wit Nehemiah So it is no wonder that the number of the monies and other things here contributed differ from that Ezra 2. because this is another collection that was made in Zorobabel's time and this in Ezra's gave to the treasure a thousand drams of gold fifty basons five hundred and
the people press thee to do that they may search the land of Canaan which I give unto the children of Israel of every tribe of their fathers c i. e. Which comes from their several parents or Patriarchs shall ye send a man every one a ruler d A person of wisdom and authority which might make his witness more considerable with the people among them 3 And Moses by the commandment of the LORD sent them from the wilderness of Paran all those men were heads of the children of Israel 4 And these were their names Of the tribe of Reuben Shammua the son of Zaccur 5 Of the tribe of Simeon Shaphat the son of Hori 6 Of the tribe of Judah Caleb the son of Jephunneh 7 Of the tribe of Issachar Igal the son of Joseph 8 Of the tribe of Ephraim Oshea e Called also Ioshua ver 16. the son of Nun. 9 Of the tribe of Benjamin Palto the son of Raphâ⦠10 Of the tribe of Zebulun Gaddiel the son of Sodi 11 Of the tribe of Joseph namely of the tribe of Manasseh f i. e. Of that part of the tribe of Ioseph which is peculiarly called the tribe of Manasseh ãâã the other part of it was called the tribe of Ephraim ver 8. The name of Ioseph is elsewhere appropriated to Ephraim as Ezek. 37. 16 19. Rev. 7. 8. here to Manesseh possibly to aggravate the sin of the ruler of this tribe who did so basely degenerate from his noble ancestor Ioseph Gaddi the son of Susi 12 Of the tribe of Dan Ammiel the son of Gemalli 13 Of the tribe of Asher Shether the son of Michael 14 Of the tribe of Naphtali Nahbi the son of Vophsi 15 Of the tribe of Gad Geuel the son of Machi 16 These are the names of the men which Moses sent to spy out the land and Moses called Oshea the son of Nun Jehoshua g Oshea notes a desire of Salvation signifying Save we pray thee but Iehoshua or Ioshua includes a promise of Salvation that he should save or that God by his hands should save the people So this was a prophecy of his succession to Moses in the government and of the success of his arms 17 And Moses sent them to spie out the land of Canaan and said unto them Get ye up this way southward h i. e. Into the Southern part of Canaan which was the nearest part and the worst too being dry and desert Ios. 15. 1 3. Iudg. 1. 15. Psal. 126. 4. and therefore fittest for them to enter and pass through with less observation and go up into the mountain i i. e. Into the mountainous country and thence into the valleys and so take an exact survey of the whole land 18 And see the land what it is k Both for largeness and for nature and quality as is more particularly expressed ver 19 20. and the people that dwelleth therein whether they be strong or weak few or many 19 And what the land is that they dwell in whether it be good or bad l Healthful or unwholesome fruitful or barren and what cities they be that they dwell in whether in tents m As the Arabians did or in unwalled Villages which like tents are exposed to an enemy or in strong holds 20 And what the land is whether it be fat n Rich and fertile or lean whether there be wood therein or not And be ye of good courage o Doubt not but God will preserve you in this dangerous journey and be not dismayed nor discouraged if you find the people numerous and potent and well fortified and bring of the fruit of the land now the time was the time of the first ripe grapes 21 So they went up and searched the land from the wilderness of Zin p In the south of Canaan Numb 34. 3. Jos. 15. 3. differing from the wilderness of Sin which was nigh unto Egypt Exod. 16. 1. unto Rehob as men come to Hamath q i. e. From the South they passed through the whole land even to the Northern parts of it Rehob a city in the North-west part Ios. 19. 28. Iudg. 1. 31. and Hemath a city in the North-east part Ios. 19. 35. Ezek. 47. 17. And that they might more expeditiously and securely perform this office it is probable that they divided themselves into several small parties and informed themselves not onely by their eye but also by their ear and the information of persons of whom they enquired about the nature and condition of their land 22 And they ascended by the south r Here Moses having generally described their progress and course from South to North now returns more particularly to relate some memorable places and passages as that having entred the land in the southern parts they travelled then till they came to Hebron and came s Heb. He came to wit Caleb as appears from Ios. 14. 9 12 14. For as was now intimated the spies distributed their work among them and went either severally or by pairs and it seems the survey of this part was left to Caleb unto Hebron where * Josh. 15. 14. Judg. 1. 10. Ahiman Sheshai and Talmai the children of Anak t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation were now Hebron was built seven years before Zoan in Egypt t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation u This seems to be noted to confront the Egyptians who vainly boasted of the antiquity of their city Zoan above all places 23 * Deut. 1. 24. And they came unto the â Or Valley brook of Eshcol and cut down from thence a branch with one cluster of grapes and they bare it between two upon a staff x Either for the weight of it considering the length of the way they were to carry it or for the preservation of it whole and entire In those Eastern and Southern countries there are vines and grapes of an extraordinary bigness as Strabo and Pliny affirm and they brought of the pomegranates and of the figs. 24 The place was called the â Or Valley brook â That is a cluster of grapes Eshcol because of the cluster of grapes which the children of Israel cut down from thence 25 And they returned from searching of
that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into â Heb. Hââ¦ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be ââ¦ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ⦠jââ¦st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â⦠â⦠where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him â Heb. ãâã one priâ⦠ãâã for one ãâã a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â⦠Bring Aarons rod again before the testimony to be kept for a token against the â Heb. ãâã of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ⦠with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have