promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâ—ited in the land of Canaan which Eleazar the Priest c. distributed for iâ—hâ—ritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâ—ative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
here also taken unto their assembly mine honour be thou not united implying that he would not give the least consent or approbation to a fact so foul Now this severe censure of that treacherous and bloudy crueltie of Simeon and Levi in the slaughter of the Shechemites is a notable evidence that thâ— Authour of that Apocryphall book of Judeth where this fact of Simeons is highly extolled wrote not by the inspiration of that spirit of God by which the Patriarch Jacob was guided when he uttered this prophecy and consequently that that Book is no part of the Canonicall Scripture Vers 7. I will divide them in Jacob and scatter them in Israel Jacob speaks here as in the person of God as usuall it is in the Scriptures to ascribe the work of God to the Prophets who are onely his messengers to foreshew what he will do How this prophecy was fulfilled in the tribe of Levi every one knows who were here and there dispersed abroad and placed in severall cities all the land over that so they might teach and instruct the people in the law of God wherein also the goodnesse of God is observable that turned as it were this curse into a blessing for though the dividing and scattering of them was in it self a punishment yet that they wâ—re dispersed for that end to be as the mouth of God unto the people to feed them with knowledge and understanding herein they were exceedingly honoured As for the tribe of Simeon how this prophecy was accomplished in them we may see also Josh 19. 1 c. who were not planted apart by themselves in the land of Canaan as the other tribes were but had their inheritance intermingled with that of Judah out of vvhose lot in severall places here and there those of Simeon had certain cities and villages assigned them and therefore vve see that vvhen Moses blessed the severall tribes before his death Deut. 33. he made no mention at all of this scattered tribe of Simeon and that aftervvards they vvere forced many of them at least to seek a nevv habitation partly in Mount Seir and partly in Mount Gedor 1. Chron. 4. 39 43. by force of arms driving out the Amalekites and other inhabitants and so planting themselves in their room Novv herein also vvas the punishment denounced against Simeon svveetned also in that though they vvere thus divided and scattered yet it vvas an honour to them that they vvere at first joyned vvith the royall tribe of Judah and that aftervvards God made them victorious over those uncircumcised nations in vvhose countrey they planted themselves vvhen their first habitation by reason they multiplied so greatly vvas too little for them Vers 8. Judah thou art he whom thy brethren shall praise Alluding to his name vvhich signifieth confession or praise Gen. 29. 35. And she conceived again and bare a sonne and she said Now will I praise the Lord. And the meaning is that the name of this tribe should be famous and eminent amongst the rest not onely in regard of the temporall government but much more in regard that out of him Christ should come Heb. 7. 14. For it is evident that our Lord sprang out of Judah Thy hand shall be in the neck of thy enemies That is thou shalt put them to flight and subdue them This prophecy of the valour and prevailing power of Judah was fulfilled when that tribe became the leader Num. 10. 14. In the first place went the standard of the camp of the children of Judah Judg. 1. 1 2. The children of Israel asked the Lord saying Who shall go up for us against the Canaanites first to fight against them And the Lord said Judah shall go up as also in those Worthies of this tribe Othniel Judg. 3. 9 10. David 2. Sam. 8. 1. Solomon 1. Chron. 22. 9. but especially in Christ who hath vanquished all the powers of darknesse Thy fathers children shall bow down before thee This is spoken in relation to that regall power that should be established in the tribe of Judah to which all the Israelites should submit themselves and purposely that he might comprehend all the posteritie of Jacob even all the tribes of Israel he saith not thy mothers children but thy fathers children shall bow down c. Yet it is most exactly accomplished in the spirituall kingdome of Christ Phil. 2. 10. That at the name of Jesus every knee should bow Vers 9. Judah is a lions whelp c. The tribe of Judah is here compared to a lion thereby the better yet to expresse their mighty strength and courage how terrible they should be unto their enemies and how great and glorious their conquests should be that look as a lion the king of beasts flies upon any beast he meets with and tears them in pieces and returning from his prey coucheth down and feedeth upon his prey or lieth at rest and none dare disquiet him or offer to take his prey from him so should Judahs kings conquer and subdue their enemies and then returning with victorie should quietly and peaceably enjoy their spoils and conquests without disturbance But especially is this spoken in relation to Christs unresistable power and glorious conquests who is therefore called the lion of the tribe of Judah Rev. 5. 5. Vers 10. The sceptre shall not depart c. till Shiloh come Shiloh is by interpretation the Prosperer the Safemaker the Prince of peace or as others think his sonne or her sonne is doubtlesse meant of the Messiah the Lord Christ who is indeed the onely Saviour of mankind the onely Peace-maker betwixt God and us and the sonne of Judah and that as being the sonne of the Virgin Mary who was of Judahs tribe so that the drift of these words was to foretell of what tribe the Messiah should be to wit of the tribe of Judah and at what time he should come to wit that after once the regall dignitie should be settled in that tribe which was done when David was anoynted king the government should never be taken from him at least so farre but that there should be a Lawgiver from between his feet nor his kingdome and commonwealth be utterly ruined and abolished untill the Messiahs coming The chief difficultie of this place is in making good the truth of this prophecy concerning the continuance of Judahs principalitie and kingdome untill the Messiahs coming and that because it is evident 1. That after Jechoniah and Zedekiah the two last kings of Judah they had no more any king of that royall house of David nor of the tribe of Judah for so Jeremiah prophecied concerning Jechoniah Jer. 22. â—0 Thus saith the Lord Write ye this man childlesse a man that shall not proâ—per in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah yea so Ezekiel prophecied concerning the utter overthrow of that crown and regall dignitie Ezek. 21. 27. I will
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâ—een years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt â—â—s own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâ—s O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâ—hstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ— then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâ—d Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
this means they have an equall right with the rest to the land of promise and by faith to the heavenly Canaan whereof the other was a type CHAP. L. Vers 3. ANd fourty dayes were fulfilled for him That is fourty dayes were spent in embalming him according to the custome of the countrey And the Egyptians mourned for him threescore and ten dayes That is thirty dayes after they had done embalming him did the Court and the Egyptians mourn for him ere he was carried to be buried Vers 4. Joseph spake unto the house of Pharaoh saying Though Joseph was still in as high esteem with Pharaoh as ever before yet he made use of the mediation of the Egyptian courtiers to procure the kings consent that he might go into Canaan to bury his father partly thereby to endear himself the better to them and to testifie his own modestie who in a businesse that concerned himself would do nothing but what should be approved of all partly to prevent all suspicion of any purpose that he should have to get quite away out of Egypt upon this occasion and partly also perhaps because mourners used not to come into the presence of Princes Esther 4. 2. For none might enter into the kings gate clothed with sackcloth Vers 5. In my grave which I have digged for me c. Thereby implying that it was not in any contempt of Egypt to decline the envy of the Egyptians who might be ready enough to surmise that he despised their land as not worthy to be the grave of his father he makes known that he desired this onely because his father had long since before he came into Egypt digged a grave for himself there where his ancestours and wife were buried and made him swear that he would bury him there Vers 10. And they came into the threshing floore of Atad c. This threshing floore of Atad I conceive to have been not farre from Hebron the place intended for the sepulchre of Jacob chosen happely by Joseph and the rest as the most convenient place to perform the solemnities of his funerall rites by so great a multitude And it is said to be beyond Jordan with respect unto Moses who was on the outside of Jordan in the wildernesse where he wrote these things Deut. 1. 1. These be the words which Moses spake unto all Israel on this side Jordan in the wildernesse c. Deut. 3. 25. I pray thee let me go over and see the good land that is beyond Jordan Vers 18. And they said Behold we be thy servants This is spoken by way of submitting themselves to Joseph because of the wrong that they had formerly done him as if they should have said We sold thee for a servant into Egypt and behold we now yield up our selves to be thy servants Vers 19. For am I in the place of God Can I or dare I think you be offended with that which I know was Gods work or seek to revenge my self on you whom God hath forgiven or turn that to your destruction which God did for your preservation this were to make my self equall with God yea to challenge to my self a power to crosse and overturn the will and purpose of God ANNOTATIONS On the second book of MOSES called EXODUS CHAP. I. NOw these are the names of the children of Israel c. When the Israelites went out of Egypt which was but two hundred and fifteen years after Jacob went thither with his family there were of them Numb 1. 46. six hundred thousand three thousand five hundred and fifty fit for warre besides the Levites old men women and all under the age of twenty years which might well be three times so many Here therefore in the beginning of this story the names of those that went down into Egypt are thus particularly set down that by considering how few there went down thither we might the more plainly in the multitude that went out from thence see the accomplishment of those promises made to Abraham concerning the wonderfull multiplying of his seed Vers 5. And all the souls that came out of the loyns of Jacob were seventy souls Reckoning with the rest Jacob Joseph and his two sonnes See the note on Gen. 46. 27. Vers 7. And the children of Israel were fruitfull c. Moses expresseth their multiplying with many severall words to shew that it was indeed a most incredible and miraculous increase Vers 8. Now there arose up a new king over Egypt which knew not Joseph That is there arose up another king for so Stephen expresseth it Act. 7. 18. who because he knew not the person of Joseph nor lived in his dayes to see the good that he did for the kingdome of Egypt never minded the good service that he had formerly done for his predecessour nor in the least manner regarded either his posterity or fathers family for his â—ake And so indeed it is usually with many men they onely mind present things and are onely affected with such things as happen in their own dayes the memory of that good which hath been done for their ancestours they never regard Some indeed hold that this king that dealt thus hardly with the Israelites was not of the posterity of that Pharaoh that exalted Joseph but was chosen of another stock to rule over Egypt and that therefore it is said There arose up a new king over Egypt But this cannot be grounded on those words for the sonne that succeeds his father in the throne is usually called a new king and Solomon saith concerning his succeeding of his father in the kingdome of Israel 1. King 8. 20 I am risen up in the room of David my father However it seems that Joseph sought not to advance his children in Egypt but was content they should live in a mean condition amongst his brethren waiting in hope for the promised inheritance by reason whereof the memory of Joseph was the more likely not to be continued amongst the Egyptians Vers 9. Behold the children of Israel are more and mightier then we It cannot be questioned but that the Egyptians were more in number and of greater riches and strength then the Israelites were either therefore this must be understood by way of proportion to wit that those parts of the land that were inhabited by the Israelites were farre more populous then other parts of the land the Israelites multiplying farre more then the Egyptians did and that they flourished more in wealth and plenty of all things the might here chiefly intended which indeed is no wonder considering that besides their industry and the fertilitie of the land of Goshen wherein they were placed an extraordinary blessing from God was upon them in all their endeavours or else it was spoken by Pharaoh onely to incense his Lords and Counsellours of State to whom he propounds this motion and so he lashâ—th out as men that speak out of envy and disdain are wont to do beyond measure and
is the name whereby God expresseth his essence to us so farre as we are able to conceive him And it implyes 1. his incomprehensiblenesse as we use to say of any thing we would not have others to prie into It is what it is so God saith here to Moses I am what I am 2. his immensitie that his being is without any limits a man is a man an angel is an angel that is every creature hath a being but bounded and defined within such a compasse but God is an immense being that cannot be included within any bounds 3. that he is of himself and hath not a being depending upon any other I am that is by and from and of my self 4. his everlastingnesse I am before any thing was and shall for ever be there never was nor shall be time wherein God could not say of himself I am 5. that there is no succession of time with him for the understanding whereof see John 8. 58. Before Abraham was I am and then 6. that he giveth being to all things Vers 16. Go and gather the elders of Israel together c. That is the heads of their Tribes who doubtlesse had some place of authority and power amongst them for though in Egypt they lived in much disorder and confusion yet it cannot be thought but that they had some kind of government amongst them as is yet more evident chap. 5. 14. where we reade of officers of the children of Israel Now these the Lord commanded Moses to assemble and to deliver this message to them both that they might afterwards acquaint their brethren of the severall tribes with this message which God had sent and also that they might joyn with Moses in the name of all the people to desire of Pharaoh what God enjoyned them to desire Vers 18. And now let â—s go we beseech thee three dayes journey into the wildernesse c. God appoints them to petition onely for so much libertie that the denyall of this might render Pharaoh inexcusable and make the justice of God the more manifest both in destroying Pharaoh and delivering Israel neither was it necessarie that either God or they having other direction from God should reveal their whole counsel See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Vers 19. And I am sure that the king of Egypt will not let you go no not by a mighty hand If we reade this place as it is in the margin of our Bibles I am sure that the King of Egypt will not let you go but by a mighty hand the meaning then is plain to wit that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go But reading it as it is in our Bibles which agrees best with the originall it may happely be questioned how it can be said that the King of Egypt would not let them go no not by a mighty hand since it is evident that he did give them leave to go chap. 12. 31. and so the Lord tells Moses here in the following words I will stretch out my hand and smite Egypt c. and after that he will let ye go To which I answer that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go yet it might be well said that he would not let them go no not with a mighty hand because after that God had with a strong and mighty hand that is by many grievous plagues endeavoured to make him yield yet a long time he persisted in his obstinacy and would not let them go till at last he was even constrained to bid them be gone and indeed even then he said that more out of displeasure then a yielding spirit and therefore he soon repented of what he had said and when they were gone pursued after them with an army to fetch them back again CHAP. IV. Vers 1. ANd Moses answered and said But behold they will not believe me c. That is at first perhaps they will not believe me this being supposed what shall I do then Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him chap. 3. 18. they shall hearkâ—n to thy voyce we cannot well think that Moses did now absolutely question the truth of what God had said but that onâ—ly he objected that it may be at first till they saw something to move thereto they would be shy of giving credit to his words and so intimated his desire to know what in that case he should do And this indeed he had cause enough to suspect because by reason of Pharaohs great power they were like enough to doubt much at first especially whether Moses would be able to rescue them from their bondage the rather because they regarded him so little at first when upon his slaying of an Egyptian in the defence of an Israelitâ— he supposed his brethren would have understood how that God by his hand would deliver them as Stephen said Act. 7. 25. Vers 3. And he said cast it on the ground c. The generall end of this and the other following signes was to confirm the faith of the Israelites concerning the calling of Moses the more speciall end of this first miracle of turning his rod into a serpent and then into a rod again was to assure both Moses and the Israelites that God could and would make his shepherds crook so base and contemptible in it self terrible as a serpent to Pharaoh but comfortable to the Israelites that is that the rod of his government should affright the one but be the means of much good and happinesse unto the other Vers 6. Put now thine hand into thy bosome c. The end of this signe was also to put them in mind of Gods almightie power who was able thus suddenly to change things whereby both the Israelites might be comforted remembring that however they had been despised and abominable in the sight of the Egyptians yet God was able to give them favour in their sight and however to restore them to their former libertie by an outstretched arm and withall Moses might be encouraged as considering that however his estate might now seem base and contemptible even as a thing leprous and vile yet God was able to make him a glorious instrument of Israels deliverance Vers 10. O my Lord I am not eloquent c. That is I am not a man of a free and ready speech as it is fit they should be that are implyed in such a service but of a slow speech and a slow tongue Nor doth this contradict if thus understood that which S. Stephen said of Moses Acts 7. 22. that he was mightie in words and in deeds for a man that is of greatest abilitie to speak wisely learnedly and perswasively may yet have some great imperfection in regard
compasse of one moneth to wit the first moneth of this second year And if we consider also that the Israelites went not out of the wildernesse of Sinai till the twentieth day of this moneth into which they enterd the first day of the third moneth of the first year it is manifest that they were in this wildernesse a full year within a few dayes Now whereas it is said also here that God gave Moses this command for the numbring of the people in the tabernacle of the congregation hence some Expositours inferre that God did not speak now to him out of the doore of the tabernacle as many times he did but within the tabernacle from off the mercy seat as it is expressely said he did chap. 7. 8 9. Vers 2. Take ye the summe of all the congregaâ—ion of the children of Israel c. In Exodus and Leviticus Laws were given foâ— Gods worship and service and here now the Lord settles the church and common-wealth in order They had been once numbred the year before the first year after their coming out of Egypt when every man paid a ransome for his soul whereby their redemption by Christ was figured Exod. 30. 11 12. Now another muster is enjoyned 1. that they might be still put in mind both of Gods faithfulnesse in performing his promise that especially of multiplying them so exceedingly as also of his power and providence in maintaining such a huge multitude of people in such a desert place 2. that the distinct knowledge of their numbers might be an encouragement to the people being now to go forward against their enemies 3. that as they numbred them they might withall rank them in order according to their tribes and families to the end they might travell along in good array without tumult and confusion 4. to intimate how tenderly carefull God was over them and what precious account he made of them for those things men highly esâ—eem and for which they are solicitously carefull they are often numbring as we see in the shepherds often numbring their sheep and the rich mans telling over his coyn yea 5. some adde another reason to wit that they might gather of every man that was numbred that poll-money enjoyned to be paid at their numbring for the service of the tabernacle Exod. 30. 12. When thou takest the summe of the children of Israel after their numbers then shall they give every man a ransome for his soul unto the Lord. But as there it is noted it is questionable whether that were commanded as a perpetuall Law that was alwayes to be observed Every male by their poll from twenty years old and upward So that it is maâ—â—fest that neither women nor children were numbred nor any that were not full twentie years old the reason whereof was because onely those were numbred that were fit for the warre yet others would have another reason added besides to wit that none might presume to take the full number of those of whom God had said â—hat they should be innumerable according to that 1. Chron. 27. 23. But David â—ook not the number of them from â—wenty years old and under because the Lord had said he would increase Israel like to the starres of the heaven Vers 3. All that are able to go forth to warre in Israel Those therefore that were by age sicknesse or any oâ—her infirmity disabled for the warre were not numbred amongst the rest of the people Vers 4. And with you there shall be a man of every tribe c. To wit to see that the work was carried fairly without any wrong done to any of the tribes We cannot say whether these hereafter named were the heads and princes of the tribes before and onely here by name appointed to this work both to avoid contention about it and withall that their names might be honoured in the memoriall of the work or whether they were now chosen of God to have the preheminence and â—o be the heads of each tribe Indeed some Expositours do conclude for certain that â—hey were the heads of each tribe before and that because they take it for granted that that which is related concerning these men by name chap. 7. to wit that as princes of â—ach tribe they brought their â—everall offeringâ— for the service of the tabernacle was done a moneth before this numbring of the people to wit in the first moneth of the second year on the day the altar was anointed which they gather from the 1. verse of the 7. chapter of this book But whether this may be thence so certainly concluded see the note upon the place Vers 10. Elishama the sonne Ammihud Numbers 7. 48. it is written Ammiud Vers 14. Of Gad Eliasaph the sonne of Dâ—üelâ— Who is called chap. 2. 14 Reüel because the Hebrew letters are like one another and often changed Vers 21. Those that were numbred of them even of the tribe of Ruben were fourtie six thousand and five hundred Reubens number was lâ—ssâ— then any of the sonnes of Jacob except Gad Asher and Benjamin which may be esteemed as an effect of that curse denounced by Jacob Gâ—n 49. 3 4. that he should lose the priviledge of his birthright the excellency of dignity and the excellencâ—â— of power because he went up to his fathers bed Vers 24. Of the children of Gad by their generations c. Gad is here reckoned in the third place because this tribe was joyned with Reubens and Simeons on the South quarter of the host Numbers 2. 10 14. and so it is in the rest Vers 27. Those that were numbred of them even of the tribe of Judah were threescore and fourteen thousand and six hundred Judahs number was almost twelve thousand more then the greatest tribe which may well be esteemed a part of the dignity which together with a part of the birth-right was conferred upon him out of whose tribe the Messiah was to come Gen. 49. 8 9 10. Vers 33. Those that were numbred of them even of the tribe of Ephraim were fourtie thousand and five hundred Ephraims number is above eight thousand more then Manassehs and yet the Philistins slew many of this tribe in Egypt for which their father Ephraim mourned many dayes 1. Chron. 7. 20 21 22. Thus Jacobs prophecy is in part fulfilled his younger brother Ephraim shall be greater then he Gen. 47. 19. Vers 37. Those that were numbred of them even of the tribe of Benjamin were thirty five thousand and foure hundred Benjamins number is of all the sonnes of Jacob the least though at the first his children were moe then any of his brethren Gen. 46. 21. and after his tribe was almost rooted out Judg. 20. no marvell therefore though it be called Psal 68. 28. Benjamin the little Vers 46. All that were numbred were six hundred thousand and three thousand and five hundred and fiftiâ— When all the tribes were first numbred the year before there were also found just as here six
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
down and the Canaanites which dwelt in that hill and smote them and discomfited them even unto Hormah That is the Amorites the posterity of Canaan Deut. 1. 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do After this discomfiture the Israelites returned and wept before the Lord but he would not hear their voice nor give ear unto them So they abode in Kadesh many dayes Deut 1. 45. Now for Hormah whither the Israelites were chased it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there chap. 21. 3. CHAP. XV. Vers 1. ANd the Lord spake unto Moses saying Speak unto the children of Israel c. In this chapter the Lord enlargeth and explaineth some laws formerly delivered And it is most likely that this was delivered in the order as here it is set down within some short time after their departure back from Kadesh toward the red sea and that purpoâ—ely to chear up the people with hope of Gods reconciliation that he had not utterly cast them off but would again smell the sweet savour of a sacrifice from them and perform the promises made to them to which end also there is a particulâ—r mention made that they should observe these directions given them when they câ—me into the land of Canaan Vers 2. When ye be come into the land of your habitations which I give unto you c. This law is to shew what meat-offerings and drink-offerings were alwayes to be offered together with their sacrifices whereof part was burnt upon the altar as accessories and appurtenances thereto belonging for the understanding whereof we must note that whereas there are two sorts of these offerings by fire mentioned vers 3. that were to have these accessory meat-offerings and drink-offerings to wit a burnt-offering or a sacrifice by sacrifice there is meant onely the sacrifice of peace-offerings as in many other places besides And indeed unlesse it be iâ— the sinnâ—-offering that was offered at the cleansing of the Leper Levit. 14. 10. we do not any where reade that there was any meat-offerings appointed for sinne-offerings bâ—t onely for burnt-offerings and peace-offerings whence we see that these two onely are mentioned iâ— this place the reason whereof I conceive was this because the end of the sinne-offering which was to make atonement for the humbled sinner and the end of the meat-offering which was to testifie the joy and gladnesse of their thankfull hearts did not so well agree and it would not therefore be so proper to joyn them together and secondly that there are severall quantities of meat and drink-offerings here appointed as first for a lamb or kid vers 4 5. or secondly for a ramme ver 6 7. or for a bullock ver 8 9 10. for according as the sacrifice was greater oâ— lesse so must also the meat and drink-offering be more or lesse so there might be a proportion betwixt them Now concerning the measure of an hin and other things observable concerning these meat-offerings see what is noted before upon Exod. â—9 41 c. Vers 15. As ye are so shall the stranger be before the Lord. That is God will make no difference betwixt you and the strangers that have embraced the same religion with you his sacrifices and yours shall be alike acceptable to God and therefore as there is no difference in the Lords acceptation so neither in the manner of their offering them In civil things there was not one Law both for Israelite and stranger but before the Lord that is when they came into Gods presence to perform the duties of Gods worship as the Israelites were so were the strangers that is there was one Law for them both Vers 20. As ye do the heave-offering of the threshing-floore so shall ye heave it That is about the same quantity that ye offer of your first corn shall ye offer of youâ— dough and both shall be offered with the same ceremonies Vers 21. Of the first of your dough ye shall give unto the Lord an heave-offering in your generations That is to the priests as the Lords receivers for the first-fruits were their portion Ezek. 44. 30. And the first of all the fruits of all things and evâ—ry oblation of all of every sort of your oblations shall be the priests c. Vers 22. And if ye have erred and not observed all thâ—se commandments c. There is a Law given concerning the expiation of a sinne ignorantly committed by the whole congregation Levit. 4. 13. But there is a manifest difference betwixt this and that There the Law speaks of doing that which should not be done here of not doing all which should be done there the sacrifice which the congregation should bring is onely a bullock for a sinne-offering here they are willed to bring a bullock for a burnt-offering and a kid of the goats for a sinne-offering And the ground of this difference I conceive is this because that Law concerned sinnes of doing evil forbidden this onely concerns the sinne of neglecting those ceremoniall duties commanded by the Law which may be the more readily yielded if we consider the occasion of inserting this Law in this place Having spoken of the first-fruits of the first of their dough he immediately added this Law to shew what should be done in case any of those things concerning the externall worship of God either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle were omâ—tted either by the congregation or particular persons Vers 25. And the priests shall make an atonement for all the congregation of the children of Israel c. Or for every congregation whereby may be implyed the severall tribes cities towns and synagogues Vers 30. But the soul that doth ought presumptuously c. This Law for the cutting off that is the putting to death of those that do ought presumptuously must be understood onely of the same offences for which the foregoing sacrifiâ—cs were appointed when they were ignorantly committed to wit of offences committed against the worship enjoyned by the ceremoniall Law as it is noted before upon vers 22. In these things the soul that is the man that did ought presumptuously that is not of ignorance inadvertencie or infirmity but willfully and boldly purposely and openly as in an advised contempt of Gods Law and of those duties of his publick worship in the Law of God enjoyned he was to be cut off and that because he did thereby reproch the Lord this being all one as if he should fay that God was not to be regarded or that his judgements were not worthy his fear Vers 32. And while the children of Israel were in the wildernesse they found a man that gathered sticks upon the Sabbath day c. At what time in their wandring through the wildernesse this happened which is here related it is not expressed But I conceive it
stood within behind the vail or else in the most holy place before the ark for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place and evident it is that after they were broâ—ght forth again and Aarons rod was found to flourish the rest continuing dry sticks or staves as they were before that was carryed into the most holy place and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail and yet it is said to be returned to the place where they were all laid before vers 10. Bring Aarons rod again before the testimony However this laying of these rods up before the Lord was to signifie that it was referred to him to determine this controversie concerning the priesthood Vers 5. And I will make to cease from me the murmuring of the children of Israel That is in this particular concerning Aarons priesthood Vers 6. And the rod of Aaron was among their rods That is there being twelve rods brought for the twelve Princes of the twelve tribes which were it seems according to the custome of those times made of the almond tree for such Aarons was vers 8. that bloomed blossomes and yielded almonds they were all laid together and Aarons was put also amongst the other twelve Vers 8. And behold the rod of Aaron for the house of Levi budded c. Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar and withall the flourishing of this rod signified first the budding of Aarons posterity together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity secondly the miraculous flourishing glory of Christs priesthood of which Aarons was a type to wit how he that rod out of the stemme of Jesse and branch that grew out of his root Esa 11. 1. though at first he was as a dry and withered sâ—ick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâ—all when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard Psal 22. 15. should yet suddenly sprout forth again to wit in his resurrection and so his priesthood should become an eternall priesthood and lâ—â—e Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâ—e and by the preaching of the Gospel that flourishing rod or sceptre of righteousnesse should become glorious all the world over to the great joy of all those that have interest in him and thirdly that all those that in the dayes of the Gospel were truly set apart to teach the people as Aaron was though in themselves but dry and withered sticks yet by the speciall grace of God should bear and bring forth buds and fruit and that their fruit should remain John 15. 16. Vers 12. And the children of Israel spake unto Moses saying Behold we die we perish we all perish Being by this miracle fully convinced of their sinne and then calling to mind how severely God had punished this their murmuring against Moses and Aaron how some had been burnt with fire some swallowed up into the earth alive some consumed with the plague they are stricken with an apprehension of the like danger the first step to repentance and therefore cry out as men that might justly expect to be every one of them destroyed as they were indeed in danger to be presently taken away by some judgement had not the Lord been the more mercifull to them Vers 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die This is an amplification of their wofull condition to wit that though God should spare them now yet they should alwayes be in danger if they did never so little presse beyond the limits allowed them whosoever say they cometh any thing near that is nearer then they should and keep not off at their full distance wherein we may easily transgresse we see God will not spare them yea happely as men terrified are indeed wont to conceive their danger greater then it is they complain as if it would be perilous to come near the tabernacle at all Shall we be consumed with dying This may be a deprecation Shall we be consumed that is of thy mercie let us not be consumed for so questions are often used in earnest deprecations as Psal 85. 6. Wilt thou not revive us again that thy people may rejoyce in thee and Esa 64. 12. Wilt thou refrain thy self from these things O Lord wilt thou hold thy peace and afflict us very sore But I rather take it as a bemoaning of their condition CHAP XVIII Vers 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary Because of the peoples astonishment chap. 17. vers 12. Behold we die we perish we all perish the Lord here tells Aaron that he the priests and Levites must bear the iniquity of the Sanctuary that is that if any pollution came to it by the people they should answer for it and therefore it must be their charge to watch over it Thus the Lord shews himself reconciled and makes the priests watch a ground of appeasing the peoples both fear and envy And thou and thy sonnes with thee shall bear the iniquity of your priesthood That is shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it which your watch should prevent Vers 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die To wit for not preventing the errour of your brethren the Levites by your care Vers 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail That is for all things that concern the altar of burnt-offerings and for all things that are to be done within the vail that is within the outer vail either in the holy or most holy place Vers 8. Unto thee have I given them by reason of the anointing c. That is for the office sake whereunto thou art anointed because I have separated thee from worldly employments to attend upon mine holy things therefore thou shalt have mine holy things to live upon Vers 9. Every oblation of theirs every meat-offering of theirs c. The particulars are here mentioned of the most holy things reserved from the fire that is the sacrifices whereof part was burnt upon the altar which were allotted to be the priests portion for their maintenance to wit oblations meat-offerings sin-offerings trespasse-offerings and this last is expressed thus every trespasse-offering of theirs which they shall render unto me because trespasse-offerings were brought as by way of recompence for some trespasse committed
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
up in that dry and barren place which was accordingly done and so thereupon the people sung that ensuing gratulatory song ver 17 18. wherâ—in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up Spring up O well Sing ye unto it The Princes digged the well the nobles of the people digged it by the direction of the Lawgiver with their staves And this it seems was that renowned well called Beer-elim Esa 15. 8. that is the well of the mighty ones and might have a like spirituall signification as had before those waters that came out of the rock for as that rock was Christ 1. Cor. 10. 4. so this well might be a figure of him who is the fountain of the gardens a well of living waters Cant. 4. 15. secondly the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull and are in them alwayes as a well of water springing up unto life everlasting John 4. 14. thirdly the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God the word and the ministry thereof and fourthly the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks Esa 12. 3 4. With joy shall ye draw water out of the wells of salvation and in that day shall ye say Praise the Lord c. Vers 21. And Israel sent messengers to Sihon king of the Amorites c. When they were to passe over the river Arnon mentioned vers 13. God had told them that they should destroy Sihon and possesse his countrey Deut. 2. 24 Rise ye up and passe over the river Arnon Behold I have given into thy hand Sihon the Amorite king of Heshbon and his land c. yet now out of the wildernesse of Kedemoâ—h Deut. 2. 26. they sent messengers to him doubtlesse not without Gods allowance to desire a peaceable passage through his countrey thereby to render him afterwards the more inexcusable when he was destroyed both in his own conscience and in the judgement of others that should hear of it Vers 22. We will not drink of the waters of the well See the note upon â—hap 20. 17. Vers 24. For the border of the children of Ammon was strong And therefore Sihon had not encroched upon their countrey as he had upon the Moabites at least not beyond the river Jabbok see Josh 13. 25. for this is not added as a reason why the Israelites made not warre upon them Gods command was a restraint sufficient for them Deut. 2. 19. And when thou comest nigh over against the children of Ammon distresse thâ—m not nor meddle with them c. Vers 25. And Israel took all these cities c. Destroying all the inhabitants Deut. 2. 34. And we took all his cities at that time and utterly destroyed all the men and the women and the little ones c. Vers 26. For Heshbon was the citie of Sihon the king of the Amorites c. Because Heshbon and the countrey adjoyning had been the possession of the Moabites and God had charged the Israelites not to meddle with their countrey Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it Sihon having taken it from the former king of the Moabites that is from him that was king before Balak that was at present their king chap. 22. 4. Concerning which see also what is noted before upon vers 13. Vers 27. Wherefore they that speak in proverbs say c. By proverbs in the Scripture are generally meant all wise and pithie sayings especially when they are grown to be in common use amongst men 1. Sam. 24. 13. As saith the proverb of the antients Wickednesse proceedeth from the wicked and secondly more particularly those are called proverbs first that are expressed with figurative words or by way of similitude as Ezek. 18. 2. What mean ye that ye use this proverb concerning the land of Israel The fathers have â—aten sowre grapes and the childrens teeth are set on edge secondly that are taken up as by-words by way of scorning and dâ—riding men as Deut. 28. 17. Thou shalt become an astonishment a proverb and a by-word among all nations and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him and so consequently by those that speak in proverbs are meant here such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie and that because in such songs they used to scoff at those that were so vanquished and the severall passages of such songs were usually taken up afterwards as a proverb and by-word Now Moses to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon alledgeth this proverbiall song which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes and that the rather because the Israelites now might more justly and so happely did insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites Let the city of Sihon be built and prepared Implying that though Heshbon perished vers 30. being in Moabs hand yet now it should be more fairly and more strongly fortâ—fied being in Sihons hand and so also being applyed to the Israelites victory that though it were much defaced in Sihons hands yet now the Israelites would build it more fairly Vers 28. For there is a fire gone out of Heshbon a flame from the city of Sihon c. That is the fury of warre which was kindled and began in the subversion and laying waste of Heshbon brake out from thence and consumed the countrey of the Moabites as farre as Ar a chief city of theirs and the Lords of the high places of Arnon that is the princes priests and gods of the Moabites for all these may be comprehended under this word Lords even as farre as Arnon And hence it is that the prophet speaking of the vain confidence of the Moabites in the strength of Heshbon for the Moabites had then recovered this countrey again the Israelites being carryed captives into Assyria he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites here cited by Moses Jer. 48. 45. A fire shall come forth out of Heshbon and a flame from the middest of Sihon and shall devour the corner of Moab and the crown of the head of the tumultuous ones c. Vers 29. Wo unto thee O Moab thou art undone O people of
unto him whereas many men the more they suck in of the wealth of this world and fill their bellies with this hid treasure the lesse they regard Gods ordinances the lesse they care for the breasts of the Churches consolation it should be farre otherwise with them for the richer they grew the more zealous and forward they should be in all the duties of Gods worship and service Vers 20. And of Gad he said Blessed be he that enlargeth Gad. Here Moses begins with the sonnes of the handmaids and first with Gad and in this first clause of Gads blessing is implyed that this tribe should have a large portion in the land and that God should afterwards enlarge it by further conquests He dwelleth as a lion and teareth the arm with the crown of the head The arm noteth strength as the crown of the head principality and so hereby is meant that as a lion teareth sometime in one place sometime in others so this tribe should divers wayes spoyl their enemies and that none should be so strong or excellent but Gad should overcome them a great blessing indeed to them who had their inheritance without Jordan and bordering upon their enemies One remarkable instance we have of their prowesse 1. Chron. 5. 18 19 21 22. Vers 21. And he provided the first part for himself because there in a portion of the law-giver was he seated This first part was the countrey of Sihon which was first conquered It is said that the tribe of Gad provided this for themselves because they desired it of Moses for their inheritance and thereupon offered to go up armed in the forefront of the battel before their brethren Numb 32. 17. and yet withall it is said they were seated in a portion of the law-giver because God by Moses the law-giver gave them this for their inheritance Numb 32. 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh the sonnes of Joseph the kingdome of Sihon King of the Amorites c. And he came with the heads of the people he executed the justice of the Lord and his judgements with Israel Moses speaks here prophetically of a thing to come as if it had been done already and his meaning is that this tribe should with the Princes and Captains of the people go forth armed before their brethren and execute Gods judgements upon the Canaanites Vers 22. Dan is a lions whelp he shall leap from Bashan That is look as a lion comes rushing suddenly out of the forrests and dennes in Bashan and seiseth upon those that passe by ere they thought on any danger so should the Danitâ—s leap unexpectedly out of their forts and fastnesses and secret places where they lay in ambush and destroy their enemies when they look not for them It was not therefore because Bashan was a part of Dans territories that it is said here he shall leap from Bashan for Bashan was not Dans possession but Manassehs Deut. 3. 1 3. All Bashan being the kingdome of Og gave I unto the half-tribâ— of Manasseh saith Moses but it was because Bashan was a place where were many lions to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared Vers 23. O Naphtali satisfied with favour and full with the blessing of the Lord possesse thou the West and the South In the first clause of this prophetâ—call blessing O Naphtali satisfied with favour and full with the blessing of the Lord Moses foreshews the fruitfulnesse of the soil wherein this tribe should have their dwelling for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk scope and libertie and so in choice of pastures finds plentiâ— of feeding Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plentie and abundance of good blessings which their inheritance should yield them but withall â—seth such an expression to set forth this Naphtali satisfied with favour and full with the blessings of the Lord as might plainly implie first that their blisse should conâ—ist not so much in their having such plentie and fulnesse of those outward blessings as in their being fully satisfied therewith and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves as the singular love and favour of God whereof to them these blessings were pledges As for that second clause possesse thou the West and the South either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land and the sea lying on the West this might also implie that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too or else it is onely added to signifie the large extent of their portion which should streâ—ch it self farre out both Westward and Southward Vers 24. Lâ—t Asher be blessed with children c. Three things are in this verse foretold concerning this tribe first that they should be blessed with children whereby may be meant not onely the multitude but also the strength healthfulnesse beauty and comelinesse of their children secondly they should be of a meek gentle lovely and amiable disposition and should accordingly be greatly beloved by all that dwelt about them let him be acceptable to his brethren and indeed it is God that énclines the hearts of men to love those that are most lovely and thirdly that their countrey should exceedingly abound with oyl and other good things which is expressed figuratively and let him dip his feet in oyl much according to that speech of Job chap. 29. 6. When I washed my steps with butter and the rock poured me out rivers of oyl and indeed hereto agrees that which Jacob also foretold concerning this tribe Gen. 49. 20. Out of Asher his bread shall be fat and he shall yield royall dainties Vers 25. Thy shee s shall be iron and brasse and as thy dayes so shall thy strength be In this verse two things more are foretold concerning Asher first that his land should be full of mines of iron and brasse and other metals for that is intended in the first clause whether we reade it as it is in the margin under thy shoes shall be iron and brasse or as it is in our text thy shoes shall be iron and brasse secondly that they should continue healthfull and strong even unto old age and as thy dayes so shall thy strength be that is all thy dayes thy strength shall continue Vers 26. There is none like unto the God of Jesurun who rideth upon the heaven in thy help c. Concerning this word Jesurun see Deut. 32. 15. As before Moses blessed the severall tribes so here he begins to set forth the happinesse of all the people even all the tribes in
signe annexed to the covenant of works sealing death and damnation to them in case of disobedience and so assuring them of the event that would follow if contrary to Gods command they should eat of it namely that they should to their cost experimentally know the difference between good and evil Vers 16. The Lord God commanded the man saying c. Besides the morall law the law of Nature written in Adams heart whereby he knew exactly all things wherein he was bound to obey his Creatour the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent but by Gods command made unlawfull that the Lords absolute Dominion over him might be hereby made known and his disobedience might become the more manifest CHAP. III. NOw the serpent was more subtill then any beast of the field c. That it was the devil who in and by the serpent did seduce Eve is plain enough in other places of Scripture John 8. 44. Ye are of your father the devil he was a murderer from the beginning 2. Cor. 11. 3. But I fear lest by any means as the serpent beguiled Eve through his subtiltie so your minds c. 1. John 3. 8. For the devil sinneth from the beginning Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world But why then doth Moses speak no one word of the devil but onely mentions the serpent Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels because his purpose is to report the story according to the outward visible carriage of it herein accommodating himself to the rudenesse and capacity of that infant Church who had need of milk not of strong meat and of this serpent it is said that he was more subtill then any beast of the field to imply the reason why the devil made choice of this instrument rather then any other And he said unto the woman The serpent speechlesse in himself had his mouth opened by Satan who caused him to speak or spake in and by him as the Lord by an angel opened the mouth of Balaams asse Numb 22. 28. And the Lord opened the mouth of the asse and she said c. Why the woman was not astonished to heare a dumb creature speak is but a curious and causelesse question there is nothing said here to the contrary but that she might at first be afraid and yet afterwards be imboldned to talk with him Vers 5. For God doth know that in the day that ye eat thereof then your eyes shall be opened c. That is God knows that upon the eating of this fruit ye shall obtain a further yea a divine degree of knowledge equall unto that of God himself the Father Sonne and holy Ghost and thus the serpent doth cunningly wrest to a wrong sense the name formerly given unto this tree but upon another ground Vers 7. And the eyes of them both were opened c. The eyes neither of body nor mind were opened by any virtue or eâ—ficacie of the fruit they had eaten for why then were not the womans eyes opened so soon as ever she had eaten before Adam was seduced no this was another kind of opening the eyes then that which the serpent promised to wit an enlightning of their consciences to see the enormity of their sinne and the misery whereto they had thereby brought themselves And they knew that they were naked Naked both in soul and body which were bereaved of the image of God deprived of his glory and subjected to inordinate lusts thereupon to shame according to that Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies Questionlesse they saw and knew that they were naked before else why is it said chap. 2. 25. that they were not ashamed but now they saw it with shame which they did not before Vers 8. And they heard the voice of the Lord God walking in the garden in the cool of the day There needs no scruple be made either of the voice or walking of God if we conceive that he appeared in humane shape as afterwards usually unto Abraham And that this was in the cool of the day is added not onely to shew the time of the day and it may be meant either of morning or evening for in both cool winds are wont to arise but also to imply by what means the voice came to them to wit by the whisking of the wind And Adam and his wife hid themselves c. Being conscious of their sinne and therefore fearing the Majestie of God stricken with horrour and amazednesse they know not what to do but do what they can to hide themselves Vers 11. And he said Who told thee that thou wast naked As if he should have said Thou wert naked before without fear or shame and therefore whence comes it that thou art now ashamed surely because thou hast eaten of the forbidden fruit Vers 14. And the Lord God said unto the serpent c. Though Moses names onely the serpent for the reasons above mentioned yet both are here condemned the serpent as the instrument even as a father breaks the sword wherewith his child was slain and the devil as the chief authour and therefore is the judgement so exprest that whilst all is fitted to the serpent in a literall sense some particulars if not all do most fitly also though in a mysticall sense include the curse inâ—licted on the devil Vpon thy belly shalt thou go c. Either because he had extolled himself against man his creeping and feeding on the earth which before should not have been ignominious is accursed and made reprochfull now or which is more agreeable to the plain meaning of the words this going on his belly and feeding on dust was not the naturall gate and food of the serpent before but now he is adjudged thereto because of this fact Vers 15. And I will put enmitie between thee and the woman and between thy seed and her seed This is spoken 1. of the naturall Antipathy betwixt mankind and those detestable beasts the serpents 2. of the naturall enmitie betwixt mankind and the devil and his angels for though through Satans suâ—â—iltie covertly insinuating himself under another person men do indeed cleave to him and serve him yet naturally all men do abhorre and slie the devil as an enemy 3. of that holy enmity betwixt Christ together with all true believers the members of Christ and the devil and his angels together with all the wicked as they are the seed of the serpent John 8. 44. Ye are of your father the devil c. It shall bruise thy head This is spoken 1. of mens destroying serpents 2. and especially of Christs destroying the kingdome and power of Satan For as much then as the children are partakers of flesh and bloud he also himself likewise took part of
which came not to passe till many hundred years afterward namely that the Gentiles the posteritie of Japheth having been along time separated from the Church of God which was to be established amongst the Israâ—litâ—s Shems progenie should at last be perswaded by the preaching of the Gospel to joyn with them in the worship of the same God in the profession of the same saith so to become fellow-members of the same Church Ephes 2. 13. But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloâ—d of Christ which was fulfilled when the Gentiles became Christians CHAP. X. NOw these are the generations of the sonnes of Noah We cannot with any probabilitie conceive that all the children or grandchildren of Shem Ham and Japheth are here particularly named but onely such as were in their generations men of renown such as by their severall plantations gave name to severall nations descending from their loyns Vers 5. By these were the Isles c. For the full understanding of this we must know that the posteritie of Noah kept together for many years till the greatest part removed to that plantation in Shinar whereof we reade chap. 11. Now sayes Moses after the tongues were there divided these sonnes of Japheth according to their severall languages did plant severall Colonies in all the regions and countreys of Europe and those that border the Mediterranean sea now usually called the Isles of the Gentiles for this is all which Moses intends in these words that all those Sea-countries severally divided amongst men of severall families of severall languages were all the posterity of Japheth so placed by those of his issue formerly mentioned after whose names they were many of them called Vers 8. And Cush begat Nimrod he began to be a mighty one in the earth That is whereas hitherto the heads of families did in a mild and gentle way guide and order the rest rather by the voluntary submission of those that were governed then by the compulsion of power this Nimrod with violâ—nce usurped a more imperious government and enlarging still his dominions by forcing those about him to undergo his yoke he became a mighty one that is a man of great power and might famous in his time for the dominions he had Vers 9. He was a mighty hunter before the Lord. In many places of Scripture persecutours and oppressours such as invade any people and by a strong hand subdue them and then waste and oppresse them are called hunters as Jer. 16. 16. Behold I will send for many fishers and they shall fish them and for many huâ—â—ers and they shall hunt them c. Lam. 4. 18. They hunt our steps that we cannot go in our streets Such a one Moses under this Metaphoricall speech describes Nimrod to have been a tyrannous invadâ—r and oppressour of those that lived about him and this he did before the Lord to wit openly without fear of God Wherefore it is said c. Thence it grew to be a common proverb that when any man took the course of oppression and tyrannie he was called as I may say another Nimrod Vers 11. Out of that land went forth Ashur c. According to â—he translation of Junius which is added in the margin the meaning is this That Nimrod having built those foure cities before mentioned in the land of Shinar enlarged his dominions further even in Ashur or Assyria and there built Nineveh Rehoboth c. But methinks this other translation is not without cause retained in the text namely that Ashur not the sonne of Shem but one of the same name of Hams progeny as in Gen. 4. we have many of Cains progeny of the same name with those of Seths went forth out of Shinar and built Nineveh c. in the kingdome of Assyria and indeed whence may we think it took the name of Assyria if Nimroâ— not Ashur were the founder of that Empire Vers 18. And afterward were the families of the Canaanites spread abroad Having spoken of the sonnes of Canaan Sydon Heth Jebus c. he addes that in after-times there were severall families spread abroad in the land of Canaan which took their names as is before expressed from these sonnes of Canaan These are the sonnes of Ham after their families c. That is these are the sonnes of Ham who according to their severall families and languages were the founders of severall nations in severall countreys Vers 21 The father of all the children of Eber. That is of the Hebrews Vers 25. The name of one was Peleg Peleg signifies division and he was so called because about the time of his birth languages were divided CHAP. XI ANd the whole earth was of one language and of one speech Now Moses returns to relate more particularly that memorable story of the building of Babel premising this in the first place by way of Introduction that the whole earth was of one language that is that the men of the earth before the building of Babel spake all one language and so had done 1757 years Now that this language was Hebrew it is by almost all learned men commonly agreed and not without cause both bâ—cause all the names of the Patriarchs before and after the Floud are made of Hebrew words and because it is not likely but the first language was continued by God amongst his Church in that better progenie of Noah that had no hand in the building of Babel Vers 2. And it came to passe as they c. To wit The men or the inhabitants of the earth before spoken of which is thus generally expressed onely because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation for that Noah Shem and the rest of Noahs better progenâ—e were not present at the building of Babel this if nothing else would plainly prove becausâ— the first language continued still in that holy line The greatest difficultie of this place is how it can be said of this Colony of men that came now to the land of Shinar which was Chaldea that they journeyed from the East since Armenia where it is commonly held that Noah went out of the Ark and near to which therefore the posteritie of Noah had doubtlesse hitherto dwelt did not lie on the East of Chaldea where the tower of Babel was built But to this I answer that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat where the Ark rested for so some conceive then this place is clear for they lie Eastward from the land of Chaldea here called the land of Shinar If we retain the common opinion that those mountains of Ararat were the hills of Armenia we must conceive that they had removed formerly from the place where the Ark rested and settled themselves in some countrey that lay East of Chaldea and thence turned again Westward and
seen the Lord my God and so able to look after him And indeed this phrase which she useth of looking after him seemeth to have reference to her gazing after him when he ascended up from her and by this phrase it is likely she expresseth her beholding God rather then by any other because at his departing he manifested his glory more then before which made her gaze after him as the angel did to Gedeon and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord And Gedeon said Alas O Lord God for because I have seen an angel of the Lord face to face Judges 6. 22. Christ at his ascension which made the angels say Ye men of Galilee why stand ye gazing up into heaven Acts 1. 11. This I conceive is the plain meaning of this place Yet there is another exposition which seems not improbable namely that Hagar doth in these words acknowledge the mercy of Gods preventing grace in that he â—ad taken care of her even when she minded not him and blames her own blockishnesse and disregard of Gods providence over her Have I here saith she looked after him that seeth me as if she had said God hath long watched over me for good and I never regarded it it is vvell that yet at length through Gods preventing grace in appearing to me here in my distresse I have been quickened to take notice of his fatherly care over me and so to look after him that seeth me Vers 14. Whâ—refore the well was called Beer-lahai-roi That is the well of him that liveth and seeth me and thus Hagar makes the name of this well a memoriall to all posterity how the eye of the ever-living God did vvatch over her in the time of her affliction CHAP XVII Vers 1. I am the almighty God walk before me and be thou perfect That is I am thy God almighty and all-sufficient to do all those great things which I have promised thee however impossible they may seem in the eye of reason and whatever can be expected from me and therefore trust in me and let thy whole conversation be alwayes as in my presence perfect that is upright and sincere to do all that I have commanded thee Vers 4. And thou shalt be a father of many nations This is meant both of Abrams naturall posteritie for out of his loyns came the Ishmaelites the Edomites and many other nations by the children of Keturah and also of all Christian nations in the world as Paul expoundeth it Rom. 4. 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many nations Gal. 3. 28. Ye are all one in Christ and if ye be Christs then are ye Abrahams sâ—ed and heirs according to the promise Vers 5. Neither shall thy name any more be called Abram c. Abram signifieth a high father and the fiâ—st letter of Hamon an Hebrew word signifying a multitude being put to it maketh Abraham as if it were Abrahamon that is a high father of a multitude of nations Vers 10. This is my Covenant c. The circumcising of the Israelites male children here enjoyned Abraham and his posterity is said to be Gods covenant because it was a token of the covenant as is expressed in the following verse a signe and seal both on Gods part that he would give them the Lord Christ the promised seed out of the loins of Abraham and in him accept of them for his peculiar people forgive their sinnes and cleanse them from their naturall corruptions which was signified by the paring away of their foreskins and on their part that they would believe in this their Messiah and as Gods peculiar people put off the old man with all his deceiveable lusts and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life and therefore is circumcision called the sâ—al of the righteousnesse of faith Rom. 4. 11. Vers 13. And my covenant shall be in your flesh c. That is Circumcision shall be in your flesh unto the coming of the Messiah as long as ever the Church shall continue onely in thy naturall seed for an â—verlasting covenant that is for a signe of that everlasting covenant which I have made with you for though the outward signe was changeable yet the covenant it self remaineth one in substance for ever Vers 14. And the uncircumcised man-child whose flesh of his foreskinne is not circumcised that soul shall be cut off c. That is That man who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision shall be cut off from his people and that because as is expressed in the following words such men had broken and wilfully despised Gods â—ovenant which cannot be said of infants dying in their infancie Now the cutting off from Gods people here threatned was 1. that God would not reckon him one of his people nor receive him hereafter into the societie of the Saints in heaven and 2. that the Israelites were to esteem also of him as an heathen for that the Magistrate was appointed to cut off such an one by the sword we do not any where certainly find Vers 15. Thou shalt not call her name Sarai but Sarah The same letter is added to her name that was to her husbands before that it might be to both a pledge and signe of the same promise to wit that out of them should come a multitude of people which the name also in part signifies for Sarah signifies a Lady or Princesse Vers 17. Then Abraham fell upon his face This bowing of himself was not onely an expression of reverence but also of thankfulnesse and was therefore a signe that he believed what God now promised And laughed He laughed not at the promise as thinking it a fable and concluding it impossible but as being overjoyed and even amased with those welcome tidings Rom. 4. 19. And being not weak in faith he considered not his own body now dead c. nor yet the deadnesse of Sarahs wombe And said in his heart Shall a man-child be born to me c. By this it appears that his carnall reason began to struggle against his faith neither yet is this contrary to that which the Apostle saith Rom. 4. 20. That he staggered not at the promise of God through unbelief for he did not stand in suspence whether he should believe the promise or no he did not thus stagger but even whilest he imbraced the promise with joy his reason made this objection and thereby his faith becomes more glorious that his carnall reason thus opposing it self yet his faith prevailed so
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
seriously thinking that Jacob was able to give her this blessing which God had hitherto denyed her but as those that are in a passion do many times speak they scarce know what so she in a womanish heat and passion crieth out to her husband to give her children never considering to whom she spake or why she should crave this of him or by what means he should be able to satisfie her desire Vers 3. She shall bear upon my knees That is children that might be brought up and nursed on her knees as her own Gen. 50. 23. The children also of Machir the sonne of Manasseh were brought up upon Josephs knees and it seems most probable that this was done about the third year after her marriage Vers 4. And she gave him Bilhah her handmaid to wife A secondary wife or concubine for so also she is called Gen. 35. 22. And it came to passe when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine Vers 5. And Bilhah conceived and bare Jacob a fonne Happely the same year wherein Levi was born of Leah Vers 9. When Leah saw she had left bearing c. Considering that Leah had her six sonnes and one daughter besides these two by her handmaid within the compasse of the last seven years service of Jacob with Laban it must needs be that it was not above half a year that she stayed ere she conceived again yet so inordinate was their desire of children and emulation one against another that she also gives her maid to her husband and so her maid bringing her a sonne and her self being also at that time with child that might be one inducement to name the child Gâ—d that is a Troop c. Vers 14. And Reuben went in the dayes of wheat-harvest and found mandrakes A kind of flovver or fruit very pleasant to the eye which may seem the ground of their name for the Hebrew word signifieth lovely or amiable and very odoriferous Cant. 7. 13. the mandrakes give a smell whether they were the same we now call mandrakes or no it is uncertain these Reuben being a child then about foure or five years of age gathers in the field as children are wont to do and brings them home to his mother Give me I pray thee of thy sonnes mandrakes It seems that mandrakes were in great esteem amongst them though the child onely casually lighted on them and plucked them because of their glorious show and hence so great ado was made about these mandrakes which Reuben found Vers 15. Is it a small matter that thou hast taken my husband c. For the full understanding of this paâ—sage we must know 1. that these contentions were not merely carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the encrease of the Church and obtaining the promised seed for salvation 2. that Jacob did most frequently converse with Rachel whom he did most affect and did comparatively neglect Leah for which being highly offended with Rachel she thus snaps her up and denies this small request she makes to her Vers 16. And Leah went out to meet him This she doth to make sure he should not go in to Rachel as for the most part he was wont to do and tells him what had passed betwixt Rachel and her and so prevails with him to go in to her Vers 17. And she conceived The same year that Gad was born of Zilpah ver 10. Vers 25. Jacob said unto Laban Send me away that I may go unto mine own place That is the land promised to him Gen. 28. 13. The land whereon thou liâ—st to thee wâ—ll I give it and to thy seed and the land where his father lived and where himself was born No doubt the respect he had to the promise made him earnest that he might return thither Vers 26. Give me my wives and my children for whom I have served thee c. That is let me by thy good leave depart now home with my wives and children for thou knowest that the years of my service are expired and that I have therein done thee faithfull and good service Vers 29. Thou knowest how I have served thee c. Though Jacob did before really intend to return home yet now considering with himself that it would be better to get somewhat for him and his before he went then to go away with a great family having nothing to sustain them and being vvithall so earnestly pressed by the importunitie of Laban and not knovving hovv to get from him vvhether he vvould or no in this reply he labours to make it appear vvhat good reason there vvas that if he did stay it should not be altogether vvithout respect of somâ— benefit to himself Vers 31. Thâ—u shalt not give me any thing c. He did not intend to serve him without some just recompense and reward but the meaning is this that he would not require any thing out of Labans present estate and that which he had gotten already but that he would receive his hire out of the future increase of his flocks and that in a way as afterward he tells him which was likely to be most advantagious to Laban and wherein he for his part was content to rest upon the providence of God to wit that having under his charge onely those sheep and goats that were all of one colour whether black or white none spotted he would have for his hire onely such kids and lambes as were speckled and spotted bred of the old ones under his charge that had neither speck nor spot in them A condition which Laban vers 34. imbraceth very greedily I would it might be according to thy word both because such covetous churls do more hardly part with that which they have in their present possession then that which may come in hereafter and because according to the ordinary course of nature cattel are wont to bring forth such as themselves are and therefore in this way Jacob was like to have a poore bargain of it But in all this doubtlesse the Lord directed Jacob what he should do who by this means adjudged a good reward to Jacob which otherwise Laban would have kept from him chap. 31. 9 10 11 12. Vers 38. And he set the rods which he had pilled before the flocks in the gutters c. His end in this was that the ews being in the heat or strength of a double desire whilest they vvere both drinking greedily and vvithall coupled with the males for he did this onely in ramming time they might conceive such young ones as they saw shadows of in the vvater for the colour of the roddes made also the shadows of the rammes that vvere leaped upon them to appear particoloured Vers 40. And Jacob did separate the lambs and set the faces of the flocks toward the ring-straked c. This vvas another course he takes to encrease his flock because
within the compasse of three and twenty years they shew thus to wit 1. That Judah might marry and have his three sonnes Er Onan and Shelah by his wife the daughter of Shuah in the first three years after Joseph vvas sold into Egypt 2. That Er might be marriedto Tamar when he vvas sixteen years old Onan also the following year vvhich was towards the latter end of the seven plenteous years in Egypt about eighteen years after Joseph was sold thither and 3. That in the five following years Tamar might by Judah as is here related conceive with child and bring forth Pharez and Zarah a little before their going into Egypt And whereas it may be objected that Pharez had two sonnes Hezron and Hamul vvhen Jacob vvent dovvn into Egypt Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul to this they answer That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt not because they were then born but because they vvere of Jacobs family in Egypt vvhilest Jacob vvas yet living Thus I say some Expositours understand this place that Judah married this Canaanites daughter contrary no doubt to his father Jacobs mind who vvas himself strictly forbidden to marry amongst them by Isaac that very year that Joseph was sold into Egypt But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt Gen 46. 12. therefore many Expositours yea the most conceive that these vvords And it came to passe at that time must not be taken strictly that Judah married thus at that time vvhen Joseph was sold into Egypt but that it vvas done about that time that is say they at Jacobs first coming into the land of Canaan vvhen he left his uncle Laban and the ground of this their opinion is this because Jacobs coming from Laban vvhich vvas when Joseph vvas six years old as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. give me my wives and my children for whom I have served thee and let me go c. vvith Gen. 31. 40. Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel c. vvas but eleven years before Joseph vvas sold into Egypt consequently not above foure thirty years at the most ere Jacob vvent dovvn thither to Joseph all vvhich time vvill be strait enough if not too little for all these things to be done in that are here related and for the birth of Ezron and Hamul the sonnes of Pharez vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan and yet vvas he then but thirteen years old as being at the utmost but five yâ—ars older then Joseph and had by her Er Onan and Shelah in the three next years after his marriage and though he then married Er his eldest sonne to Tamar vvhen he vvas also but thirteen years old vvhich vvas sixteen years after their coming into Canaan three years at least after Joseph vvas sold into Egypt to this if you adde but three years for the death of Er the marriage and death of Onan the going home of Tamar to her fathers house Judahs incest with her and the conception and birth of her tvvo twinnes Pharez and Zarah the fruit of that incest and then fifteen years more ere Pharez could be marriageable and have those his two sonnes Hezron and Hamul who are numbred amongst those that went dovvn vvith Jacob into Egypt this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt And so they conclude that doubtlesse the time here spoken of vvhen Judah married this Canaanites daughter vvas vvithin a vvhile after their coming into Canaan And indeed neither of these Expositours do suppose any thing impossible yet the first may seem most probable because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of agâ— Vers 7. And the Lord slew him The like also is said of Onan his younger brother vers 10. and the meaning in both places is that they died not an ordinary naturall death but that they were taken away in an extraordinary manner by some remarkable judgement whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites that were in time to come to be rooted out that the Israelites might dwell in their room his children that he had by her proved sonnes of Belial and were destroyed by the just judgement of God upon them Vers 8. Go in unto thy brothers wife c. By this it appears that God had given this in charge to the Patriarchs as many other things which was afterward established by the written Law Deut. 25. 5. If brethren dwell together and one of them die and have no child the wife of the dead shall not marry without unto a stranger her husbands brother shall go in unto her and take her to him for wife and perform the duty of an husbands brother unto her Vers 11. Remain a widow in thy fathers house till Shelah my sonne be grown It is evident that in these words Judah thought to assure Tamar that assoon as his sonne Shelah was marriageable he also should take her to wife and raise up feed to his deceased brethren but withall it is most probable that he meant nothing lesse but onely intended to put her off and that as suspecting that she had some way been the occasion of the death of his other two sonnes as the words following do import For he said to wit within himself Lest peradventure he die also as his brethren did And indeed why â—lse did he send her home to her father she might have stayed awhile unmarried with him and when Shelah was grown we see Judah minded not the performance of his promise as is noted vers 14. yea his own confession makes it manifest vers 26. where he accuseth himself of doing her wrong She hath been more righteous then I because that I gave her not to Shelah my sonne Vers 12. Judah was comforted and went up to his sheep-shearers to Timnath A city in the Philistines countrey which also befell Judahs children for a possession Josh 15. 20 57. This is the inheritance of the tribe of Judah c. Cain Gibea and Timnath Vers 14. And sate in an open place Such open places harlots used Ezech. 16. 25. Thou hast built thy high places at every head of the way Jer. 3. 2. Lift up thine eyes unto the high places and see where thou hast
father and with his brother Benjamin concerning whom he had cause enough to suspect them because of that they had done to him and because he was not now with them To prevent therefore these inconveniences and that he might first bring them to make a full relation of the present state of their family secondly humble them the better with the remembrance of their former sinnes thirdly make their joy the greater when the truth of things should be discovered to them fourthly clear the more fully the accomplishment of his dreams when being under his jurisdiction and power they should in such an humble manner prostrate themselves before him and make supplication to him for their peace and libertie he made shew of his displeasure accused them to be spyes and prosecuted the accusation as is related in this and the following chapters Vers 9. And Joseph remembred the dreams which he dreamed of them That is he called to mind how now in their bowing down before him his dreams were accomplished for we must not understand these words as if he had never thought upon his dreams before Vers 11. Wee are all one mans sonnes They apprehend the ground of Josephs charge to be because they came in that company like conspiratours and therefore in this answer they imply that they came thus together because brethren and the more unlike spies who use to disperse themselves as also because one man would hardly expose almost all his sonnes at once in so dangerous an imployment Vers 14. That is it that I spake unto you That is this discovers that to be true that I charged you vvith Is it possible that one man should have twelve such sonnes or why should not one have served to fetch corn or if you vvould come together vvhy should one onely stay at home Vers 20. But bring your youngest brother unto me Though Joseph could not but fear that his father vvould be very loth to send his Benjamin vvith them into Egypt yet not knovving hovv to trust his brethren concerning his life and safety except he might see him and hoping vvithall that his father vvould by his present bountifull dealing vvith them conceive that no vvrong should be done him he commands this straitly that they must be sure to bring their youngest brother vvith them Vers 21. We are verily guilty concerning our brother c. That is it is our sinne long since committed against our brother Joseph that hath brought this misery upon us vvhereof they are the more assured by comparing together their former sin and present misery they had sold their brother into bondage and they were now deprived of their libertie Joseph in the anguish of his soul besought them and they would not hear him they therefore had now done what they could to perswade the Governour concerning their fidelitie and he would not be perswaded by them they had deluded their father with a lie and now when they spake the truth they could not be believed Vers 24. And he turned himself about from them and wept Moved with their acknowledgement of their fault and especially with Reubens sharp upbraiding them And took from them Simeon and bound him before their eyes Though Reuben that had no hand in selling Joseph was for three dayes imprisoned with the rest of his brethren because Joseph had no colour to shew him more favour then the rest yet now when Joseph was to take one of them to stay behind in bonds till the rest went home and fetched Benjamin he passeth by Reuben the eldest remembring how he had pleaded for him and took Simeon Jacobs second sonne the rather perhaps because he was the forwardest in Josephs troubles which may be the more probably conceived because he was by nature bold and fierce as is evident by that fact of his upon the Shechemites Gen. 34. 25. Two of the sonnes of Jacob Simeon and Levi Dinahs brethren took each man his sword and came upon the citie boldly c. and to humble them the more and to make them the more carefull speedily to return with Benjamin he bound him before their eyes though happely when they were gone he might ease him of his bonds and onely keep him in prison till their return Vers 25. Then Joseph commanded to fill their sacks with corn and to restore every mans money into his sack To wit lest his father should be in want and yet this he doth secretly because as yet he would not be known Vers 28. And their hearts failed them Finding their money in one of their sacks as men perplexed in conscience are wont to fear every thing they suspect some plot laid for their ruine or at least that some danger hereby would befall Simeon and therefore this their fear was encreased when at their coming home they found it so in all their sacks vers 36. And when both they and their father saw the bundles of money they were afraid And Jacob their father said unto them Me have you bereaved of my children Joseph is not and Simeon is not Vers 36. All these things are against me As if he should have said Though they be not very grievous to you they are like to fall heavily upon me CHAP. XLIII Vers 3. THe man did solemnly protest unto us saying Ye shall not see my face c. Both these words of Joseph here repeated by Judah and other passages mentioned vers 7. were no where before expressed whereby is manifest that many things passed particularly betwixt Joseph and his brethren which are not so expresly related in the story Vers 8. Send the lad with me c. That is Benjamin it is manifest that Benjamin was not above seven years younger then Joseph for Joseph was born in the end of Jacobs foureteen years service with his uncle Laban Gen. 30. 25. 26. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. and when Jacob had served six years longer for his cattle the next year as they were returning into Canaan Benjamin was born Gen. 35. 16 17 18. So that Joseph being now nine and thirty years old the seven plenteous years and two years of famine being passed since his exaltation when it is expressed that he was thirty years old Gen. 41. 46. Joseph was thirty years old when he stood before Pharaoh it must needs follow that Benjamin was now above thirty years old yet Judah here calles him the lad according to the phrase of the Scripture to vvit comparatively because he was the youngest of all his brethren See also the former note upon Gen. 21. 15. Vers 12. And take double money in your hand c. Not treble money as some hold that is thrice as much as they carried before namely the money which was brought back in their sacks and twice as much to buy new provision for fear the price was raised but double money that is that which they should have paid for their former
the earth is to ascribe to the creature Gods peculiar Prerogatives Doubtlesse no other angel is here meant but he that is one God with the Father and therefore here joyned with God to the clearing whereof also observable it is that this word blesse is here in the originall of the singular number though it have relation both to God and the Angel mentioned in the foregoing words The God which fed me all my life long unto this day the Angel which redeemed me from all evil blesse the lads which should not have been if in both clauses Jacob had not spoken of one and the same almightie God And let my name be named on them That is though they were born in Egypt out of my family yet let them be numbred amongst my sonnes and so let them inherit the blessings promised to Abraham and his seed for ever Vers 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim c. Though Joseph knew that his father was in this action guided by a propheticall spirit to wit in blessing his children yet supposing that he might be mistaken in this circumstance of the imposition of his hands by reason of the dimnesse of his sight he seeks to reform this errour as he deemed it by informing his father that he had laid his right hand upon the younger Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them even before he had added the blessing set down in the former verses though here it be related by Moses after the blessing Vers 19. But truly his younger brother shall be greater then he This was most evidently fulfilled in the dayes of Jeroboam in whom the dignitie of that kingdome was settled upon the tribe of Ephraim whence all those ten tribes are usually called Ephraim Esai 7. 2. And it was told the house of David saying Syria is confederate with Ephraim Vers 22. Moreover I have given to thee one portion above thy brethren c. Because there was one portion of land in Canaan which was Jacobs not onely by Gods donation as vvas all the land of Canaan but also by a speciall civill right this he now bequeaths to Joseph to whom he intended to transferre the dignitie of the firstborn 1. Chron. 5. 1. His birthright was given unto the sonnes of Joseph the sonne of Israel c. for though it vvas now as well as the rest of the land in the hand of the Canaanites yet he did assuredly believe that God would cast out the inhabitants and plant his posteritie in their room and therefore as a pledge hereof to confirm Josephs faith herein and the better to take off his affections from the delights of Egypt and to pitch them upon the expectation of Gods promise herein he novv bequeaths to him this parcell of land which should be his childrens over and above that lot which in the common division of the land should befall them That this portion of land vvhich Jacob gave to his sonne Joseph vvas nigh unto Shechem vvhich in processe of time vvas corruptly called Sychar is evident by the words of the evangelist John 4. 5. Which is called Sychar near to the parcell of ground that Jacob gave his sonne Joseph And there though many Expositours understand it of the citie Shechem with all the field or territories adjoyning which say they according to this prophecie of Jacobs fell to the sonnes of Joseph when the land vvas divided amongst the tribes Josh 17. 7. The coast of Manasseh was from Asher to Michmethah that lyeth before Shechem yet I conceive it is onely meant of that parcell of land which there he bought of Hamor Shechems father for an hundred pieces of money as is related Gen. 33. 19. which hereupon became his own proper inheritance and there afterwards therefore Jacobs sonnes fed their fathers flocks Gen. 37. 12. and there Josephs bones were buried by the Israelites when they came into Canaan as in the inheritance peculiarly bequeathed him by his father Jacob Josh 24. 32. The bones of Joseph buried they in Shechem in a parcell of ground which Jaâ—ob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver and it became the inheritance of the children of Joseph Nor is it of any great moment that is objected that so small a parcell of ground was not worth the bequeathing to so great a man as Joseph was now for vve cannot think it vvas so small a tract of ground that Jacob bought for the feeding of his cattel that vvere very many But besides not so much the quantity as the qualitie of the gift is to be regarded for this being all he had in Canaan by vvay of purchase Jacob by bequeathing this in speciall to Joseph did as it vvere designe him his heir and conferre upon him the dignitie of the firstborn vvhich vvas no small Prerogative The greatest difficultie in these vvords is vvhy Jacob saith that he took this portion of the land of Canaan novv bequeathed to Joseph out of the hand of the Amorites with his sword and with his bow And for satisfiing this doubt there are severall ansvvers given by Expositours for first some say that it is usuall in the Scripture to speak prophetically of things to come as if they were done already so the birth of Christ is foretold by the Prophet Esai 9. 6. under these terms Vnto us a child is born and so say they here Jacob out of the assurance of his faith speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it vvere done already 2. Others hold that he speaks this vvith reference to the slaughter of the Shechemites by the svvord of his sonnes and servants vvhich fact hovvever he detested and abhorred yet because they armed themselves as it vvere under his name and in revenge of vvrong done to him and his and because through â—ods just vengeance upon the Shechemites and his singular favour to Jacob the land the inhabitants vvhereof they had utterly destroyed fell to him the neighbouring inhabitants not daring to oppose him by reason of a divine terrour vvherevvith they vvere stricken and so he through Gods providence reaped the benefit of that desolation vvhich his sonnes had vvickedly made in those parts therefore he affirms here that he took it out of the hand of the Amorite with his sword and with his bow 3. Some again conceive that when Jacob removed to Hebron after the slaughter of the Shechemites the bordering inhabitants entered upon the territories of Shechem and together with the rest also took into their hands that parcell of ground which Jacob had there purchased which when they would not restore Jacob did by force of arms drive them out and so recovered his own rightfull possession which however it were not before related sufficient it is that it is
yet in a readinesse for the publick deliverance of the people even as Magistrates will sometimes execute offenders the more privately when they fear any tumult amongst the people Vers 14. And Moses feared and said c. What the Apostle therefore said of Moses Heb. 11. 27. By faith he forsook Egypt not fearing the wrath of the King must be understood of his second leaving Egypt when he carried away the Israelites with him Now he left Egypt for a time onely and that to save himself from the wrath of a King who sought to slay him but then he quite forsook Egypt and boldly carried away his brethren though he might well suspect that Pharaoh would pursue them not fearing his wrath and malice in this regard but looking to that invisible God who was able to defend him Vers 15. Now when Pharaoh heard this thing he sought to slay Moses Not onely to punish that fact of his in slaying the Egyptian but also doubtlesse especially out of a jealousie which hereupon he had conceived concerning Moses knowing him to be an Hebrew and having by experience found that he was a man of rare abilities and singularly wise and learned when he saw that he had left the Court and joyned himself to his own people and had now in revenge of an Israelites wrong slain an Egyptian no marvell though he suspected what Moses might hereafter attempt on the behalf of that people and so resolved presently to cut him off Vers 16. Now the Priest of Midian had seven daughters The word in the originall signifieth either a Priest or a Prince but because this imployment of attending and watering their fathers flocks was more likely to be the imployment of a Priest then a Princes daughters and secondly it is no way probable that the shepherds durst daily offer such violence to their Princes daughters as we reade here they did to these it is more probable that in this place the word in the originall is to be understood of a Priest then a Prince A Priest of the true God we may well think he was because Moses married his daughter yet withall perhaps he was corrupt in his religion and had gone aside to many heathenish superstitions till by Moses in the time of his abode there he was more perfectly instructed The most difficult question concerning these words is Who this Priest of Midian was that had seven daughters whether the father or the grandfather of Zipporah who was doubtlesse one of these seven daughters and afterward became the wise of Moses It is manifest that in the next verse but one this Priest of Midian is câ—lled Reuell When they came to Reuell their father he said How is it that ye are come so soon to day and vers 21. that he gave Moses Zipporah his daughter to wife But because the father of this Zipporah and father in law of Moses is elsewhere called Jethro yea immediately in the first verse of the next chapter Moses kept the flock of Jethro his father in law the Priest of Midian and also Hobab Judg. 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses and this Jethro or Hobab the father in law of Moses is said to have been the sonne of Raguel the Midianite Num. 10. 29. Moses said unto Hobab the sonne of Raguel the Midianite the father in law of Moses c. it may seem very questionable why this Reuell the Priest of Midian is here spoken of as the father of these seven daughters of whom Zipporah the wife of Moses was one The most of Expositours do hold that Reuell this Priest of Midian was the grandfather of Zipporah and the same that is called also Raguel the Midianite Num. 10. 29. Jethro who was also called Hobab was they say the father of Zipporah and the sonne of Reuell or Raguel and so they hold that Zipporah is called the daughter of this Reuell because she was his sonne Jethro's daughter and indeed usually in the Scriptures grandfathers are called fathers and grandchildren sonnes and daughters so Laban saith of his daughters children Gen. 31. 43. These children are my children and Maachah is called the mother of Asa who yet was his grandmother 1. King 15. 13. But yet because there can be no probable reason given why in this place there should be no mention made of the father but of the grandfather onely and though the grandfather be sometimes in the Scriptures called a father yet no instance can be given where in setting down the number of a mans daughters it is yet meant of his grandchildren I rather conceive that this Priest of Midian here spoken of that had seven daughters was the father of Zipporah and father in law of Moses and so consequently that he had three names Reuell as in the 18. verse of this chapter Jethro chap. 3. 1. and Hobab Judg. 4. 11. and that Raguel the Midianite mentioned onely Num. 10. 29. was the father of this Reuell Vers 17. And the shepherds came and drove them away c. That is though these daughters of the Priest of Midian had with all diligence hastened to the well that they might water their flocks first which happely in those dry countreys they did the more earnestly strive for because those that came last were sometimes scanted of water yet when the shepherds came they barbarously drove them and their flocks away and with the water which these Virgins had drawn sought to water their own cattle and so to make them wait till they had done the injustice whereof when Moses perceived he stood up in their defence withstood the shepherds though a stranger and helped them to water their flock Probable enough it is considering in how great esteem Moses had lived in Egypt that he had some servants attending him that might aid him herein if he were alone there was doubtlesse a speciall hand of God in it that one man should by force prevail against all the shepherds Vers 20. Why is it that ye have left the man That is being a stranger and now thus late towards evening unprovided happely of a place to lodge in why did you not bring him home with you Vers 21. And he gave Moses Zipporah his daughter That is Reuell the Priest of Midian gave Moses Zipporah his daughter to wife How long after Moses his coming this match was made it is not expressed most likely it is that it was not till by living a while together they had learnt by experience that which might induce them on both sides to desire it which we may the rather incline to think also because fourty years after his coming into Midian when God commanded him to return into Egypt one of his two sonnes by his wife Zipporah was but a very little one and as yet uncircumcised chap. 4. 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. Vers 22. And he called his name Gershom for
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
people come unto me to enquire of God That is to enquire both concerning religious and civill affairs wherein they are doubtfull what the will of God is Vers 16. And I do make them know the statutes of God and his laws That is I make known to them what the will of God is and what he hath determined shall be done for though they had not yet the law of God in writing as afterwards they had when they came to mount Sinai yet the Church was never without a law both concerning the duties of Gods worship and their conversing with one another wherein Moses informed them when they made any question what the will of God was either by the direction and instinct of Gods spirit or by enquiring of God in cases that were more difficult and there shewing what answer the Lord had given him Vers 17. And Moses father in law said unto him The thing that thou doest is not good c. Thus was the Lord pleased to teach his servant Moses humility imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of Vers 19. I will give thee counsell and God shall be with thee That is I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee Be thou for the people to Godward that thou mayest bring the causes unto God That is matters of lesse moment easie to be decided referre to some inferiour officers but in matters of more importance and greater difficulty where there is need of one to enquire of God there do thou still imploy thy self that is both in consulting with God and then in returning an answer to the people Vers 21. Rulers of thousands and rulers of hundreds rulers of fifties and rulers of tennes That is of so many families The meaning is that there should be a ruler or judge appointed over every tenne families in each tribe and so another over every fifty families c. and so by this means a goodly order was to be established amongst them to wit that every tribune appointed to be judge over a thousand families had under him ten centurions that is judges over hundreds and every centurion had under him two rulers over fifties and every ruler over fifty had under him five which were set over ten families Vers 23. Then thou shalt be able to endure and all this people shall also go to their place in peace That is whereas formerly when Moses did all alone they oft returned their controversies being undecided or else were constrained to attend a long time now they should be soon dispatched and so go to their place that is their severall dwellings or tents in peace that is their controversies ended and their minds quieted c. Vers 25. And Moses chose able men out of all Israel c. To wit by the peoples consent who brought fit men unto him Deut. 1. 13 14. Take ye wise men and understanding and known among your tribes and I will make them rulers over you And ye answered me and said The thing which thou hast spoken is good for us to do Vers 27. And Moses let his father in law depart c. Though this be here added to conclude the story yet it doth not follow that he went presently away But of this see more Numb 10. 29. CHAP. XIX Vers 1. IN the third moneth when the children of Israel were gone forth out of the land of Egypt the same day came they into the wildernesse of Sinai That is the very day of the newmoon which was the first day of every moneth among the Hebrews so that they came into the wildernesse of Sinai about five and fourty or six and fourty dayes after they came out of Egypt for they came out of Egypt on the fifteenth day of the first moneth from whence if wâ— count fourteen dayes remaining of the first moneth for their moneths were according to the course of the moon and the whole nine and twenty dayes of the second moneth the first day of the third moneth when they came before mount Sinai was the foure and fourtieth day after they came out of Egypt six dayes after which the Law was given whâ—reon afterward was kept the feast of Pentecost that was fifty dayes after the Passeover Vers 4. And I bare you on eagles wings c. This is meant of the whole course of Gods providence over them from their deliverance out of Egypt unto this time and implyes how speedily safely and with what tender affections and care he had brought them thither carrying them over all difficulties out of the reach of danger in a manner as if they had been carryed through the aire Vers 6. And ye shall be unto me a kingdome of priests and an holy nation That is a nation whom God hath by a speciall priviledge separated from others and consecrated to himself Vers 9. Lo I come unto thee in a thick cloud That is I will now out of hand meet with thee upon the mount Sinai in a thick cloud for this is not meant of that cloud which went before the Israelites to shevv them their vvay in their travails through the vvildernesse and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle but of that cloud mentioned aftervvard vers 16. vvherein God spake â—o Moses upon the mount And it came to passe on the third day in the morning that there were thunders and lightnings and a thick clâ—ud upon the mount Vers 10. Let them wash their clothes Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit especially vvhen they come into Gods presence Vers 11. And be ready against the third day c. Which vvas fifty dayes after the passeover at vvhich time the feast was aftervvard kept usually called Pentecost the day vvhereon the fiery lavv vvas given and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel This therefore vvas not the third day of the moneth for then it could not have been the fiftieth day after the passeover that the Lavv vvas given and some dayes after their coming to Sinaâ— on the first day of the moneth vers 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people but the third day after God gave Moses this charge concerning his preparing and sanctifying the people Vers 12. And thou shalt set bounds unto the people round about c. This was commanded first to strike their hearts with the greater reverence of God secondly to bridle the curiosity of man in searching into Gods secrets and to teach them to be content with the bounds which he hath set them thirdly to provide for their weaknesse who would else have been slain with the glory of his presencâ— See chap. 20.
menservants are as is made evident by some particular exceptions which are added in the following verses This course of parents selling their children is by many reckoned amongst those things which God did not approve but tolerate in this people because of the hardnesse of their hearts However Lord did here provide that in case parents constrained perhaps by extreme necessity should sell their children if it were a daughter which they sold she should not go out as the menservants do and the meaning I say is onely this that the Law concerning the setting free of such a maidservant should not be in all respects alike with that of menservants as namely because though ordinarily maidservants were to be set free also at six years end Deut. 15. 12 c. yet sometimes they were to be freed before their six years service was ended which menservants never were as appears by those cases propounded in the following verses Vers 8. If she please not her Master who hath betrothed her to himself c. That is if her Master after he hath bought heâ— betroth her to himself and afterwards dislike her and so repenting of what he hath done will not take her to be his wife which was likewise one of those things which God did tolerate in this people but not approve he must let her be redeemed that is he must not think to keep her still to be a servant or sell her to be a servant to others at least he must procure her to be redeemed either by her self or by her kindred or by some other that would take her to be his wife In which case doubtlesse order was taken by the Judges that it should be done at a very reasonable price for though the next clause may seem to imply that he was onely restrained from selling her to one that was not an Israelite To sell her unto a strange nation he shall have no power yet since they might not do that to any Israelite servant whatsoever therefore by a strange nation here is meant as Calvin takes it any of another family though an Hebrew or else his selling her to a strange nation is onely expressely forbidden because the Hebrews would not buy her knowing it to be contrary to Gods law And indeed the like favour is granted to a servant whom her Master had marryed though she were not an Israelite for concerning such a one the law was Deut. 21. 14. that her Master should let her go whither she would but should not sell her and make merchandise of her because he had humbled her Vers 9. And if he have betrothed her unto his sonne he shall deal with her after the manner of daughters That is both in the matter of dowry and in all other things he shall deal with her as if she had been a freewoman Vers 10. If he take him another wife her food her rayment and her duty of marriage shall he not diminish Now another case is propounded What shall be done if a man having betrothed his servant to himself or to his sonne for both may be here understood do not in dislike cast her off but take him another wife This we must not think God approves of onely he tolerates it for the hardnesse of their hearts but in this case he provides that the true wife be not wronged Her food her raiment and her duty of marriage shall he not diminish which last clause may be meant of dowry and all other things due by marriage covenant but doubtlesse that which S t Paul calls due benevolence 1. Cor. 7. 3. is included and indeed principally if not onely intended Vers 13. If a man lie not in wait but God deliver him into his hand then I will appoint thee a place whither he shall fly To wit the altar whilest they were in the desert in Canaan both the altar and the cities of refuge also Vers 16. And he that stealeth a man and selleth him or if he be found in his hand c. This law is again repeated by Moses though in tearms somewhat different Deut. 24. 7. If a man be found stealing any of his brethren the children of Israel and maketh merchandise of him or selleth him then that thief shall dâ—e so that by comparing them together we may see first That though this place speaks generally of stealing a man yet it is meant onely of stealing those that were their brethren of Israel There was doubtlesse some punishment inflicted on those that stole servants that were strangers of another nation to wit according to the punishment of other thefts for their servants were their money but it was onely the stealing of Israelites whether men or women that was punished with death secondly That whereas it is said here He that stealeth a man and selleth him or if he be found in his hand he shall surely be put to death the meaning is not that though the manstealer had not yet sold his brother whom he had stollen but had him still in his own possession he should notwithstanding be put to death no lesse then if he had sold him for the law in Deuteronomiâ— doth plainly enough intimate that the man-stealer was onely to be put to death in case that he had sold and made merchandise of his brother whom he had stollen and indeed when the party stollen might be restored and had not yet endured the misery of being sold for a slave it is not probable that the thief was in this case to be put to death but the meaning is this that though it could not be proved against the manstealer that he had sold him yet if it could be proved that he had been in his â—and it should be taken for granted that he had sold him and he should be put to death and thirdly That the reason why this theft alone was punished with death amongst the Israâ—lites we may well conceive to have been this to wit because it was such a debasing of man made after Gods image and much more of Gods people redeemed from bondage by his outstretched arm to be sold as beasts and because the miseries which such poore wretches endured in bondage were indeed worse then death especially when they were sold to heathens of which this law was meant for they could not hope to conceal their theft if they sold them in the land of Israel where no mercy could be expected and where besides their souls were exposed to manifest peril By all which we may likewise gather what a grievous sinne it is to bring men into the worse bondage of sinne and Satan or of subjecting the conscience of Gods people to be in thraldome to men of which the Apostle speaks 1. Cor. 7. 23. Ye are bought with a price be not ye the servants of men Vers 17. And he that curseth his father or his mother shall surely be put to death By cursing here is not meant onely expresse imprecations when a child should wish any mischief might
in the Scripture to expresse that which is desired by way of interrogation Thus Art thou come hither to torment us before the time Matth. 8. 29. is expressed by saint Luke I beseech thee torment me not Luk. 8. 28. Moses had no purpose to expostulate with God but humbly to desire him to be pacified towards them to which end he presseth him here with this argument that he had brought them forth out of the land of Egypt with great power and a mighty hand intimating that all this would be lost if he should now destroy his people Vers 15. The two tables were written on both their sides c. On the two inward or foresides not within and without Vers 16. And the tables were the work of God c. Implying how hainous the peoples sinne was which deprived them of such a jewel Vers 17. There is a noise of warre in the camp This speech of Joshuas prâ—veth that he had neither been in the cloud with Moses when the Lord told him of the peoples sinne nor in the camp with the Israelites but had waited on the upper part of the hill till Moses came down in which time it is like that he was fed with Manna Vers 19. And Moses anger waxed hot and he cast the tables out of his hands c. In an holy anger yet not unadvisedly but by the motion of Gods spirit as may seem by his relation of it again Deut. 9. 16 17. And I took the two tables and cast them out of my hands and brake them before your eyes For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne Vers 20. And burnt it in the fire and ground it to powder c. That is he not onely melted it but by burning it in the fire made it brittle or â—it to be beaten or ground to powder yea to powder even as small as dust Deut. 9. 21. And I took your sinne the calf which ye had made and burnt it with fire and stamped it and ground it very small even untill it was as small as dust c. that it might be utterly abolished And made the children of Israel drink of it How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount which was the onely water they had in that place for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol but therefore onely is it said that he made the children of Israel drink of it because he cast it into the water whereof they drank daily Now this was done 1. to make them ashamed of their golden God which must come to be their food first and excrements afterwards 2. to terrifie them by causing them to drink as it were the matter of their damnation Vers 24. Then I cast it into the fire and there came out this calf As one that would have said if he durst that the calf came out beside his intention I do not think Aaron hoped or meant to perswade Moses to this but fain he would have said something in his excuse if he knew what and therefore being inexcusable by a poore dry and slender narration he seeks however to colour and extenuate the fact Vers 25. And when Moses saw that the people were naked c. By this sinne they were become naked both in regard of the dishonour and shame it was to them and also because it had provoked God to cast them off and so they were bereaved of his grace and protection and as naked unarmed men exposed to be devoured by their enemies which when Moses saw and considered he labours by punishing the ring-leaders and so by bringing the rest to repentance to appease Gods wrath c. Vers 26. Then Moses stood in the gate of the camp c. A place of enterance into the camp where he stood 1. because it was as afterward in cities the place of judgement 2. because the avengers were to passe from gate to gate 3. as withdrawing himself from a cursed people as for the same cause he did the like Exod. 33. 7. Who is on the Lords side let him come unto me When Moses used these words in summoning those to come in that should be imployed in punishing the people his meaning doubtlesse was that those that had not consented to this wicked fact of the people though even they also had sinned because for fear they did not oppose themselves but did sincerely and seriously detest what was done and grieve for it and would now therefore take Gods part against the offenders to do in this cause what God should require should assemble themselves together and come unto him And all the sonnes of Levi gathered themselves together unto him The Levites onely came or at least they together with the rest that were innocent came and that by speciall instinct of Gods spirit who had appointed them to the priesthood And they came all that is in a manner all for some of them were punished with the rest Deut. 33. 9. Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor knew his own children Vers 27. And slay every man his brother c. That is Moses commanded the Levites that as they went through the camp from one gate to the other they should slay all they met with or rather all the ring-leaders and principall offenders in this great transgression who were well known and would be busie abroad whilest the penitent for shame kept within not sparing for favour either brother companion or neighbour or any other that were dearest unto them Now whereas it may be objected that if they were appointed to slay all they met with there would be danger of killing some that were guiltlesse To this is answered 1. that happely when Moses proclaimed Who is on the Lords side let him come unto me all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text because they were the men that were afterward imployed in punishing the offenders and if this were so there could be no danger in slaying the innocent 2. that God who injoyned this did by his providence so order it that none but the guilty should come in their way to be slain by them Vers 29. For Moses had said Consecrate your selves to the Lord c. One reason is here given why the Levites did so readily undertake this dangerous service and so impartially execute Gods command upon those that were tied to them by the nearest bonds to wit because Moses had told them that hereby they should so â—onsecrate themselves to the Lord and offer a sacrifice as it were so pleasing to him that
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
is his sister and therefore he might not uncover her nakednesse Vers 10. The nakednesse of thy sonnes daughter c. And so other of further descent how much more then his next daughter though she be not named Vers 11. The nakednesse of thy fathers wives daughter c. That is the daughter of thy father not the daughter of thy mother See above vers 9. Vers 16. Thou shalt not uncover the nakednesse of thy brothers wife To wit except in that speciall case when a man deceasing without children his nexâ— brothâ—r by an expresse exception of the law Deut. 25. was to marry the wife of the deceased and to raise up â—eeâ— unto his brother as Onan the soâ—ne of Judah did Gen. 38. 8. Vers 18. Neither shalt thou take a wife to her sister to vex her c. This is all one with one wife to another as it is translated in the margin of our Bibles as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister as it is directly in the Hebrew words that is one another Though the ordinary exposition be that this is meant of sisters that man having married any woman must not afterward marry her sister to vex her c. yet these reasons so farre sway me that I cannot but understand it of any two women First because incest with sisters is above forbidden vers 9. 11. Secondly because polygamie is no where else forbidden if not here unlesse to the King Deut. 17. 16. Thirdly because the following words cannot unlesse extremely forced be brought to agree with that exposition of sisters for would not the marriage of her husband with another woman vex her as much as with her sister happely more And why is it added in her life as if it were lawfull for a man to marry his wives sister after his wives decease those things winne me to think that it is meant of any two women Vers 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart c. To wit though she be thy lawfull wife Vers 21. And thou shalt not let any of thy seed passe through the fire to Molech Molech was an idol worshipped by the Ammonites and other heathen called also Moloch Amos 5. 26. But ye have born the tabernacle of your Moloch and is thought of some to be the starre Saturn the highest or the Sunne the chief of the Planets thence called the starre of your God Amos 5. 26. And it is derived of Melech which signifies a Prince or King It is thought by many to bâ— the same idol that is ordinarily in Scripture called Baal which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Jer. 19. 5. They built also the high places of Baal to burn their sonnes with fire for burnt-offerings unto Baal c. chap. 7. 31. And they have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes their daughters in the fire c. chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes for some burned them to death or at least killed them and then burnt them on their altars for so it is said of Ahaz 2. Chron. 28. 3. He burnt incense in the valley of Hinnom and burnt his children in the fire c. and of the Israelites in generall Psal 106. 37 38. They sacrificed their sonnes and their daughters unto devils and shed innocent bloud But some onely made them to go through between two fires as a signe of their consecration This sinne is here forbidden amongst whoredomes and incests because as all idolatry is spirituall fornication so this especially because their seed was here given away unlawfully which iâ— therefore called a going a whoring after Molech Levit. 20. 3 5. But though this idol be here named yet under this the like wicked service to any idol is forbidden Nâ—ithâ—r shalt thâ—u profane the name of thy God This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech to wit because it would be a vild profanation of Gods holy name and that first in regard it would be an horrible vilifying of the Lord God to forsake him and yield such â—onour to such a base idol-god and secondly because horrible wickednesse in a people called by his name that is called the people and servants of God would be a dishonour to God and would cause the name of God to be blasphemed even among the Gentiles Vers 24. For in all these the Nations are defiled which I cast out before you That is with all these incestuous mixtures the Canaanites defiled themselves and so provoked me to cast them out of the land and therefore take you heed that you do not provoke me by the same sinnes Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature because the Lord abhorred the heathen that had no other law and punished them so severely for these very sinnes Vers 26. Ye shall therefore keep my statutes and my judgements The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word to walk in these evil courses whereinto the heathen fell because they lived in darknesse CHAP. XIX Vers 3. YE shall fear every man his mother and his father Because the mother is usually most despised the Lord injoyns the fear of the mother in the first place And keep my Sabbaths Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family who are to take care that children and servants profane not Gods holy day therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath The meaning is that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths and not to resist them in it Vers 6. It shall be eaten the same day ye offer it and on the morrow That is if it were a peace-offering for a vow or a freewill-offering otherwise if it were for a thanksgiving it was to be eaten the same day Levit. 7. 15. And the flesh of the sacrifice of his peace-offeringâ— for thanksgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning And so that which was left of the one was to be burnt the second day and that which was left of the other upon the third which must needs make them more willing to call the poore to
fâ—om his neighbour is appointed to restore double what he had taken away yea in some caâ—eâ— fourfold and fivefold for those Laws were for such against whom the crime was proved by witnesses in a legall way but this is for those that did voluntarily confesse the wrong they had done in which case the Lord impoâ—eth a lighter penalty to wit onely a fifth part over and above the principall Vers 8. But if the man have â—o kinsman to recompence the trespasse unto c. In these words one direction is onely implyed to wit that if the party were dead to whom the wrong was done then the recompence must be made to his heir or next kinsman and then another is expressed to wit that if there be no such kinsman to be found then must the trespasse be recompenced unto the Lord even to the priest because in all trespasses done to our neighbours God is also injured and the priests the Lord had appointed to be his receivers But now this the Hebrews understand onely of trespasses done to strangers for there is no man in Israâ—l they say without an heir or kinsman either child or brother or other of his bloud Vers 9. And every offering of all the holy things of the children of Israel which they bring unto the priest shall be his This is here added by way of amplification to shew why in the verse before he had said that the trespasse shall be recompenced to the Lord even to the priest for â—aith he it is no otherwise ordered in this then in other things my priests I have appointed to receive in my name whatever is due to me every offering or every heave-offering c. shall be his that is whatever is of all the holy things onely heaved or offered unto the Lord and not burnt in my service upon mine altar the priest shall have it Vers 10. And every mans hallowed things shall be his That is not onely those meat-offerings and those parts of the peace-offerings which were waved and heaved before the Lord but generally all the hallowed things such as were the first-fruits and things vowed c. were appointed for the priest as if he should have said in a word whatsoever any man giveth the priest as due to God it shall be the priests for to him God hath given it See this more fully expressed Ezek. 44. 30. Vers 12. If any mans wife go aside and commit a trespasse against him c. This is the order which God took for the tryâ—ll of â— wife whether guilty or not guilty of whom her husband was jealous and prescribed it was at this time happely when God was now setting all things in order concerning the camp both to prevent the defiling of the camp by such filthinesse by keeping wives in aw with the fear of this triall and likewise to prevent the inconveniencies that might arise by the jealousies of men where the dwellings of fâ—milies were not so severall as in towns and cities For though it be a sinne in a husband unjustly to suspect his wiâ—e yet God allowed the husband to bring his wife to this triall because of the hardnesse of their hearts lest the wife should be subject to a greater mischief for want of this triall to wit of being cast off or â—lain or otherwise oppressed by her husband in the rage of his jealousie But why was there not the â—ame Law for the triall of the husband if his wiâ—e were jealous of him I answer there are severall reasons given for this by Expositours as 1. because women are naturally more prone to be jealous and suspicious then men and therefore not so fit to enjoy this liberty 2. because women by reason of their subjection to their husbands were nâ—â— so fit to call their husbands to such a triall 3. because the adultery of the wife is more mischievous then the adultery of the husband in regard that thereby the husband is made often to father another mans issue to leave his estate inheritance to children that are not his lastly because wives in their jealousie had not so much power to oppresse and wrong their husbands as the husbands had to wrong their wives Vers 15. Then shall the man bring his wife unto the priest The priest was in his office a figure of Christ by whom God will judge the sâ—â—rets of men Rom. 2. 16. and the tabernacle was the â—igne of Gods preâ—ence amongst them The jealous husband was therefore to bring his wife unto the priest and the priest ver 16. was to bring her near to set her before the Lord to wit at the doore of the tabernacle that so perceiving her self set as it were before Gods tribunal the very fear of Gods all-seâ—eing eyâ— and the shame that would fall upon her in the â—ight of all the congregation now gazing upon her might sâ—are her from submitting her self to this triall if indeed she were guilty And he shall bring her offering for her the tenth part of an ephah of barley meal The generall drift of this offering no doubt was that it might be a testimony that she willingly proffered her self to bâ— tried by the Lord to whom she presented this offering whether she were guiltie or no yet because the â—ame quantity is presâ—ribed here that is prescribed for the trespasse-offering Levit. 5. 11. namely the tenth part of an ephah I conceive it was also brought by way of atonement for her other sins as desiring that the Lord in his mercy for his Christs sake passing by her other trespasses would in this particular deal with her according to her deserts And indeed he that will in regard of his innocency in any one particular appeal to Gods judgement with David Psal 7. 8. Judgeme O Lord according to my righteousnesse c. must yet for the generall course of his life â—ay with David Psal 143. 2. Enter not into judgement with thy servant for in thy â—ight shall no man living be justified Other meat-offerings were of fine wheat floure this of barley meale others had oyl and frankincense Levit. 2. this noâ—e no doubt both the course offering and the forbidding of oyl and â—ncense â—ignes of joy and gladnesse of heart were to expresse the poore â—ad and dolefull condition of this suspected woman And he shall poure no oyl upon it nor put frankincense thereon for it is an offering of jealousie c. That is it is an offering whereby she yielâ—ed her self to be judged by the Lord if guilty of that iniquity whereof her husband was jealous and did desire the Lord to shew that he did remember it and therefore nothing implying sweetnesse or joy was to be put to this offering Vers 17. And the priest shall take holy water in an â—arthen vessell This holy water was either that water of separation wâ—ich was used for purifying chap. 19. or rather water taken out of the holy laver conâ—ecrated to holy uâ—es No doubt the holinesse
as we may see chap. 2. 31. Thus the Sanctuary had the middest the most safe and honourable place the greatest camp went foremost the next in greatnesse went hindmost to defend it against enemies before and behind But the Lord himself was he that went before and was the rereward behind as the Prophet speaks Esai 52. 12. For the Lord will go before you and the God of Israel will be your rereward Vers 29. And Moses said unto Hobab the sonne of Raguel the Midianite Moses father in law c. Some conceive that it is Raguel the Medianite and not Hobab that is here called Moses father in law even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro Exod. 3. 1. and that Hobab to whom Moses now spake being the sonne of this Raguel or Jethro was the brother in law of Moses who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey Exod. 28. 27. But because Hobab is elsewhere expressely called according to our translation the father in law of Moses Judge 4. 11. it must needs be he also that is here also called Moses father in law even the same that is in Exodus called Jethro and Reüel and that Raguel the Midianite was his father as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before Exod. 18. 27. to this I answer as before in the note upon that place that though his going from Moses be mentioned there yet it was not till now that he left him when both Moses and the Israelites were to depart mount Sinai Vers 31. Leave us not I pray thee c. That is go not away from us or if thou goest away return again Though Moses had lived fourty years about these parts yet knowing the difficulties they were likely to meet with in their passage through the wildernesse he much desired the stay of Hobab with them who knew the countrey farre better then himself and might be a great help unto them and therefore he presseth him again to stay with them that he might be to them in stead of eyes that is that he might shew them how they might best advantage themselves in disposing their camp And indeed though theâ—e was no need of his help to lead them and shew them which way they should go because the pillar of the cloud and the ark went before them to lead them their way yet many other wayes Hobab might be helpfull to them as by telling them when they were to stay in any place where they might have water for their camp where there was most danger of being assayled by the neighbouring nations and in many other particulars whether Hobab yielded hereupon to stay with Moses it is not expressed yet because there is no mention made here of a second denyall it is generally conceived that he did stay But because it is expressely said Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land it seems more probable that he did now return home to his countrey as is there said But yet that he returned again or at least that some of his posterity were deputed in his room to go along with the Israelites is most manifest and clear because his posterity dwelt afterwards amongst the Israelites in the and of Canaan as we may see Judg. 1. 16. And the children of the Kenite Moses father in law went up out of the citâ—e of palmtrees c. and again Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses Vers 33. And they departed from the mount of the Lord three dayes journey They travelled three dayes together without resting for because the cloud stayed not they might not stay which seems to have been the cause of their complaining chap. 11. ver 1. And the ark af the covenant of the Lord went before them in three dayes journey to search out a resting place for them The Hebrew word signifieth went in their faces or sight which it might do and yet be in the middest of the armies carryed amongst the other holy things by the sonnes of Kohath ver 21. and so the most expound it it went before them that is in their sight as their guide for when the cloud stayed then the priests stayed with the ark and upon the stay of the ark all the armies stayed But I see no reason why we may not think the ark went before in the forefront of their armies though the other holy things went in the midst as ver 21. to wit together with the cloud and that to search out a resting place for them a place convenient to pitch their tents where they might have water and pasture for their flocks c. CHAP. XI Vers 1. ANd when the people complained it displeased the Lord. The word in the originall here translated complained may also be rendred as it is in the margin were as it were complainers and so may intimate that they did onely secretly begin to murmur and mutter and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah when they lusted for meat Indeed many Expositours understand this and that afterwards mentioned ver 4. of one and the same murmuring which they say is first summarily set down here and afterwards more particularly related in the sequele of the chapter and especially because Psal 78. 19 20 21. the fire that now devoured the people is mentioned as the punishment of their lusting for flesh They said Can God furnish a table in the wildernesse Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel But in that Psalm it is evident that the severall passages of their murmuring are not related historically in order but many things are promiscuously inserted here and there However evident it is that the murmuring for flesh mentioned ver 4. was another from this because it is said here that they wept again and besides that was done at Kibroth Hattaavah this at Taberah The cause of their present complaining indeed is not expressed but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse together without intermission whereof there was mention made in the latter end of the former chapter ver 33. And the fire of the Lord burnt among them That is a fire sent from God but whether it brake out of the earth or from the pillar of fire or were poured down upon them from heaven it is not expressed And thus their fiery tongues were punished with fire And consumed them that were in the uttermost parts of the camp This is aded to let us see how the whole army escaped when God sent a fire
now to go up and take possession of the land which God had promised them Deut. 1. 20 21. And I said unto you Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us Behold the Lord thy God hath set the land before thee go up and possesse it the people already no doubt through iâ—fidelity beginning to fear the event desire that first they might send some certain men not onely to search out the fertility and strength of the land but also to take knowledge of the wayes and passages rivers fords and mountains by which they were to go ver 22. Moses not knowing their distrustfull hearts likes well the motion vers 23. and consulted with God who thereupon returned this answer here set down yielding or giving way to their motion but in displeasure for their greater hurt and that no question because of their present infidelity and appointing them to send men that might search the land of Canaan even the land which God before had spied for them Ezek. 20. 6. and searched out Deut. 1. 33. Vers 2. Of every tribe of their fathers shall ye send a man every one a ruler among them There was one sent of every tribe that every tribe might be satisfied by a witnesse of their own and all Princes in their tribe as most likely to be courageous and that their testimony might be of more credit not of the baser sort because the businesse was weighty Vers 6. Caleb the sonne of Jephunneh His name signifieth hearty and he brought Moses word again as it was in his heart Josh 14. 7. Vers 11. Of the tribe of Joseph namely of the tribe of Manasseh Why is this clause prefixt before the tribe of Manasseh rather then Ephraim either because Manasseh was Josephs first-born or rather onely as a hint of that priviledge which Joseph had and so it is no more then if he had said of that tribe which came of Josephs other sonne namely of Manasseh you shall send Gaddi the sonne of Susi Vers 16. And Moses called Oshea the sonne of Nun Jehoshua This name Jehoshua is elsewhere ordinarily written Joshua and sometimes Jeshua as Neh. 8. 17. and in Greek Jesus as Acts 7. 45. where Stephen saith that the tabernacle of witnesse made in the wildernesse their fathers that came after brought in with Jesus into the possession of the Gentiles and Heb. 4. 8. If Jesus that is Joshua had given them rest then would he not afterward have spoken of another day and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus saith the Angel to Joseph concerning Christ the sonne of the virgin Mary for he shall save his people from their sinnes so that evident it is that this faithfull servant of God who afterwards succeeded Moses in the government of Israel and was now one of the spies sent to search the land of Canaan was called Jehoshua or Joshua by Moses to signifie that he should save his people from their enemies the Canaanites and bring them into the promised land and should therein be a notable type of Christ the onely Saviour of the world But may some say Oshea which was his former name doth also signifie a Saviour and why then was his name changed I answer many reasons are given for this by Expositours but the most probable is this that by adding Jah which is the proper name of God Psal 68. 4. contracted of Jehova or as some think by adding the first letter of Jehova to Oshea so to make his name Jehoshua thereby was signified that he should not onely be a Saviour but also the Lords Saviour implying that he should by authority from God and by the help and assistance of God be the Saviour of his people and therein also the more manifestly a type of Chriâ—t who is the Lords anointed and the Lord our righteousnesse Jer. 23. 6. When his name was thus changed it is not expressed onely we see that he is called Joshua in the story of Moses before this to wit at the â—ight which he had with the Amalekites Exodus 17. 9. Vers 17. Get you up this way South-ward c. Or by the South meaning the South part of the land of Canaan which was nearest to them Vers 21. So they went up and searched the land c. It may be probably thought that they went not all together but divided themselves for going all together they would have been suspected neither could they have viewed the whole countrey in so short a time and so they went quite through the land from one end to the other that is from the South to the North for so much is implyed in these words so they went up and searched the land from the wildernesse of Zin c. for the wildernesse of Zin here spoken of is not the wildernesse of Sin that bordered upon Egypt Exod. 16. 1. but a wildernesse called by a name much like the wildernesse of Zin which lay on the South of the land of Canaan Numb 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land onely Rehob lay more towards the West-side of the land and Hamath towards the Eaâ—â—-side and therefore it is said that they searched the land unto Rehob as men come to Hamath because being come to Rehob they struck over East-ward from Rehob to Hamath or because they searched all that Northern tract as men usually go from Rehob to Hamath Vers 22. And they ascended by the South and came unto Hebron where Ahiman c. Having in the former verse generally related how the spies searched the land quite through from the South to the North and from the West to the East here Moses undertakes to relate â—ome particular passages that were most memorable either in their going out or coming back again and so shewing how they went up by the South for there they entred the land he tells us how they came to Hebron a citie in the South parts of Canaan where Abraham and Isaac and Jacob with their wives were buried and there they saw certain huge giants Ahiman Shesui and Talmai who were afterwards expelled thence and slain by Caleb Josh 15. 14. and are here called the children of Anak ether because they were indeed his sonâ—es which seems most probable because it is said Josh 15. 13. that Arbah from whom Hebron was called Kiriath-arbah or the citie of Arbah was the father of Anak or else because all giants were in those times called the children of Anaâ— Now Hebron was built seven years before Zoan in Egypt This declareth not onely the antiquity of Hebron but also by consequence the goodnesse of the land Vers 23. And they came unto the brook of Eshcâ—l and cut down thence a branch with one cluster of grapes c. Of admirable bignesse which therefore they brought upon a staff betwixt two that it might not be marred
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
that all the nations of the earth that should hear of them should in every place to the great glory of God talk with admiration of the mighty power of God manifested in his doing such things and of the great love that he bears to that people and yet withall he would magnifie his justice and severity against their sinne too in cutting off all those that had now murmured against him before ever their posterity came to inherit the land yea this last according to our translation seems chiefly intended because this particle But seems to oppose this sentence to that which went before concerning his pardoning them The Lord said I have pardoned according to thy word But as truly as I live all the earth shall be filled with the glory of the Lord. Vers 22. And have tempted me now these ten times That is not once nor twice but many times as Gen. 31. 7. And changed my wages ten times and Job 19. 3. These ten times have ye reproched me It may also be taken properly for now they had rebelled ten times First at the red sea Exod. 14. 11 12. Secondly in Marah Exod. 15. 23 24. Thirdly in the wildernesse of Sinne where manna and quails were given when they murmured for want of bread Exod. 16. 2. Fourthly when at the same time they kept of the manna till the morning Exod. 16. 20. Fifthly when they went out to gather manna on the Sabbath Exod. 16. 27 28. Sixthly at Rephidim Exod. 17. 1. Seventhly by the calf at Horeb Exod. 32. Eighthly at Taberah Numb 11. 1. Ninthly at Kibroth Hâ—ttaavah chap. 11. 4. And now the tenth time upon the searching the land Vers 24. But my ser vant Caleb because he had another spirit with him c. The Lord having threatned in the former verses that none of the Israelites that had â—een his wonders in Egypt c. should ever see the land of Canaan he now excepts Caleb and promiseth that he should go into the land whereinto he went to search it and that his seed should possesse it to wit Hebron and the land adjoyning Josh 14. 9. and that because he had another spirit with him that is he was courageous and bold and was not of such a base cowardly spirit as the others were of and followed the Lord fully to do that which God required But why is not Joshua also named seeing he also followed the Lord fully I answer the former judgement was pronounced onely against the people that were in their tents amongst whom Caleb was and therefore he was excepted but there was no need to except Joshua because he was not amongst the people but attended on Moses Veâ—s 25. Now the Amalekites and the Canaanites dwelt in the valley That is added both to shew the mischief their sinâ—e had done them for which they must now return when they were come to the very borders of the land ready to enter into it as also to shew how necessary it was that they should presently be gone now God had resolved not to carry them in because they lay so near to the enemy for the Amalekites and Canâ—anites dwelt or sat iâ— the valley that is the valley beyond the mountain at the foot whereof the Israelites now lay see vers 40 c. where by this word dwelt may be meant either that they had their continuall abode there or rather that there they had gathered forces and lay in wait for them for so sometimes this word is used for lying in wait Josh 8. 9. To morrow turn you and get you into the wildernesse by the way of the red sea In this they obeyed not neither and being thereupon discomfited stayed after this at Kadesh many dayes Deut. 1. 46. and that as it is likely for the gathering up of their broken troups Vers 18. As ye have spoken in mine ears so will I do to you That is that which you wished to your selves shall now betide you wherein he alludes to that which they had spoken vers 3. Would God we had dyed in this wildernesse Vers 33. And your children shall wander in the wildernesse fourty years and bear your whoredomes c. That is till they have made up the years of their wandring in the wildernesse from their coming out of Egypt full fourty years so that in these fourty years the time past already since they came out of Egypt is included for one whole year and part of the second were past already Deut. 2. 14. And the space in which we came from Kadesh-Barnea untill we were come over the brook Sered was thirty and eight years Now in this the Lord saith their children should bear their whoredomes because it was their fathers whoredomes that is their forsaking of God that did bring this punishment upon their children Vers 34. And ye shall know my breach of promise That is you shall know to your cost what it is to charge me with breach of promise as you have done by suspecting that I would not give you the land whither I had brought you but meant to give you as a prey into the hand of your enemies you shall find to your cost that it was your infidelity your not keeping covenant with me and noâ— my breach of promise with you that hath hindered you from the present enjoying of this land whither I had brought you Vers 37. Even those men that did bring up an evil report upon the land dyed by the plague before the Lord. That is dyed by an extraordinary plague from the hand of God either the pestilence threatned vers 12. or some other judgement and that immediately the cloud the testimony of Gods presence still remaining upon the tabernacle And thus by the present judgement inflicted on them the people must needs be stricken with the more fearfull apprehension of the judgement that did abide them also and therefore it is said vers 39. the people mourned greatly having now indeed just cause to weep whereas before vers 1. they wept causelessely Vers 41. And Moses said Wherefore now do yoâ— transgresse the commandment of the Lord c. To wit being first commanded of the Lord so to say See Deut. 1. 42. And the Lord said unto me Say unto them Go not up neâ—ther fight for I am not among you lest ye be smitten bâ—fore your enemies Vers 43. For the Amalekites and the Canaanites are there before you That is on the top of the hill lying in readinesse to set upon you and therefore are said to come down vers 45. Vers 44. Neverthelesse the ark of the covenant of the Lord and Moses departâ—d not out of the camp The ark removed not but at the removall of the cloud Numb 9. 15. which God not taking up now he shewed thereby his dislike of their enterprise Moses therefore obeying the Lord would notgo with them so they went without the Lord without the signes ofhis grace and company of his ministers Vers 45. Thâ—n the Amalekites came
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
Moabites the Edomites the Amalekites c. â—t is no way likely that a clause should be here inserted concerning the destruction of all mankind So that I make no question but as in the following verse the subduing of the Edomites is foretold under two severall expressions Edom shall be a possession and Seir also shall be a possession for his enemies so here also the conquest of the Moabites is likewise expressed first by smiting the corners of Moab and then by destroying all the children of Sheth the Moabites being called the children of Sheth either because some one of their progenitours the sonnes of Moab famous in his time was called Sheth and thence they were called the children of Sheth or else because this people did mightily boast of the antiquity of their nation and so did vainly style themselves the children of Sheth and so are called by Balaam ironically by way of deriding them for that their vain boasting that ancient people the children of Sheth How this prophecy was literally accomplished in David is evident 2. Sam. 8. 2. where it is said that he smote Moab and measured them with a line casting them down to the ground even with two lines measured he to put to death and with one full line to keep alive and so the Moabites became Davids servants But withall it is spiritually meant of Christs vanquishing them and all other his enemies either by his word converting them or by his power subduing them and so agreeth with that of the Prophet Esa 11. 4. He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Vers 18. And Edom shall be a possession Seir also shall be a possession c. That is the Edomites that inhabit mount Seir shall also be subdued by the Israelites This was likewise literally fulfilled in David of whom it is said 1. Chron. 18. 13. that he put garisons in Edom and all the Edomites became Davids servants and thereupon he sung that triumphant song Psal 60. 8. Moab is my washpot over Edom will I cast out my shooe but especially it was fulfilled in Christ whose conquest over these and other his enemies the Prophet sets forth most gloriously Esa 6â— 1 2. c. Who is this that cometh from Edom with dyed garments from Bozrah c. Vers 19. Out of Jacob shall come he that shall have dominion and shall destroy him that remaineth of the citie That is of the cities of the Edomites of whom he had spoken in the foregoing verse The meaning is that he should destroy them all not suffering any to escape that even those few that shall shut up themselves in the most fortified places and remain a while safe when others are destroyed shaâ—l at length partake with the reft But in Christ shall this be most eminently fulfilled who having destroyed his enemies here with a great destruction shall at his second coming destroy all that remain Vers 20. Amalek was the first of the nations but his latter end shall be that he perish for ever That is thou hast been reputed the first and chief of the nations and wert indeed the first that made warre against Israel but as glorious as thou art now thy end shall be utter destruction as thou wert the first-fruits of the nations vanquished by the Israelites so art thou appointed still to be destroyed till thou be rooted fâ—om the face of the earth This was fulfilled in part by Sanl 1. Sam. 15. but principally by Christ Vers 21. And he looked on the Kenites and took up his parable c. Not the people of Canaan so called Gâ—n 15. 19. for we reade not that they continued undestroyed till the Assyrians carryed them away to Babylon as it is said of these Kenites vers 22. But by the Kenites are here meant the Midianites one principall family or people amongst them being put for the whole nation for such a people there was amongst the Midianites whence Jethro Moses father in law priest of Midian is called the Kenite Judg. 1. 16. and his posterity also Judg. 4. 11. Now Heber the Kenite which was of the children of Hâ—bab the father in law of Moses had severed himself from the Kenites and they are next named because they bordered upon Amalek and dwelt many of them amongst the Amalekites 1. Sam. 15. 6. And Saul said unto the Kâ—nites Go depart get you down from among the Amalekites c. Strong is thy dwelling place and thou puttest thy nest in a rock This he speaks as alluding to their name for Ken signifieth a nest Vers 22. Neverthelesse the Kenite shall be wasted untill Asher shall carry thee away captive That is they shall endure much at the hand of severall enemies which was in part accomplished when the Midianites were vanquished by Gedeon Judg. 7. 2. and shall at length be carryed away captive by the Assyrians who together with the Jews carried all the nations away round about them Jer. 25. 9. and particularly we reade of Kenites mentioned after the return of the people out of Babylon 1. Chron. 2. 55. Vers 23. And he took up his parable and said Alas who shall live when God doth this In these words are implyed how grievous calamities would in a manner befall all nations when the Assyrians should make that havock of which he had made mention in the foregoing verse and when those troubles should happen whereof he prophecyeth in the following words Vers 24. And ships shall come from the coast of Chittim c. Kittim or Chiâ—tim was one of Japhets posterity who seated themselves in Macedonia Cilicia Cyprus and other the Grecian Islands By Chittim here Expositours therefore do commonly understand Macedonia and other parts of Greece and thereto agreeth that in 1. Maccab. 1. 1. when it is said that Alexander sonne of Philip the Macedonian came out of the land of Chittim But yet because in Dan. 11. 30. it is generally almost held that by the ships of Chittim are meant ships that came out of Italy therefore here also they hold that by Chittim is meant Italy and indeed it is proâ—â—ble enough that though the Greek Islands were ordinarily called Chittim yet the Greeks passing over from thence into Italy and planting themselves there even Italy was afâ—erwards also called Chittim and so both may be here comprehended under this word Chittim to wit both the Greek Islands and Italy Now concerning these ships that should come from the coast of Chittim Balaam prâ—phecieth here first that he should afflict Ashur secondly that he should afflict Eber thirdly that he also that is the people of Chittim should perish for ever for the first that these ships that came from the coast of Chittim should afflict Ashur if we understand by Chittim the Grecians the accomplishment hereof is clear for Alexander the great Grecian Monarch did utterly vanquish the Persian Empire to whom the Assyrians that came of Ashur
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâ—stly they dishonour God and forget how able God is to defend them whoâ—e work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâ—ssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of â—heirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâ—re pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some â—ake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever first because the Lord had blessed them that is he had prospered them so that they were able to pay for that which they had occasion to desire of them secondly because the Lords eye was upon them to take care of them in their travels through the wildernesse for that is the meaning of those words He knoweth thy walking through this great wildernesse so that having God to watch over them they need not seek to supply themselves in an unlawfull way and thirdly because they had found this true already for fourty years together and therefore might the more securely rest upon God These fourty years the Lord thy God hath been with thee thou hast lacked nothing Vers 9. I have given Ar unto the children of Lot for a possession Ar was a chief mountain and the city thereon the royall city in the Moabites land Numb 21. 15 28. and so it is put here for the whole countrey Vers 10. The Emims dwelt therein in times past a people great and many and tall as the Anakims By interpretation terrible ones Gods hand must needs be acknowledged in driving out such giants before the Moabites which happely is alledged here first as an evidence that God had given them that land which was not therefore to be taken from them by the Israelites and secondly as an encouragement to the Israelites for if God had done this for the Moabites much more might they expect that he would do it for them Vers 20. The Ammonites call them Zamzummims That is presumptuous wicked ones See the note on verse 10. Vers 23. And the Avims which dwelt in Hazerim even unto Azzah the Caphtorims c. The Caphtorims here mentioned are the Philistines or else some other people that joyned with the Philistines and drave out the Avims which dwelt in Hazerim that is the land of the Philistines and possessed their countrey See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 14. Vers 26. And I sent messengers out of the wildernesse of Kedemoâ—h There was a city of that name in Sihons countrey Josh 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace which was according to the Law after given Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable See the note upon Numb 21. 21 22. Vers 28. Onely I will passe through on my feet We will ask nothing of thee gratis but onely this that we may passe through thy countrey Vers 29. As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me For though the children of Esau denyed them a passage through their countrey which was the nearest way Numb 20. â—0 21. yet when they turned aside and went along by their coast in the outskirts of their countrey they permitted this and withall the people afforded them meat for their money as is evident by this place so it seems it was too with the Moabites Indeed some couceive that they onely allowed them a passage through their countrey but refused them provision which they ground upon that place Deut. 23. 3 4. But I rather think the meaning of that place is that they did not come forth to meet the Israelites with bread and water as those use to do that wish good successe and rejoyce in the welfare of the people to whom they bring it for this they might fail in and yet the people might sell them provision as they went along and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey and did sell them meat and water for their money though it is true indeed that afterwards when the Israelites had destroyed Sihon and Og and their people fearing lest they should do the same to them because the land of the Moabites bordered upon these countreys they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able Numb 22. 1 c. Vers 34. And utterly destroyed the men and the women c. This doubtlesse they did by the speciall command of God and it was much according to the Law afterwards given them Deut. 20. 16. Vers 36. And from the citie that is by the river To wit Ar Numb 21. 15. Vers 37. Onely unto the land of the children of Ammon thou camest not nor to any place of the river Jabbock c. To wit on the outside of Jabbok which was the border of the Ammonites Josh 12. 2. with whom God had charged them not to meddle verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok of which Moses had said before that the bordâ—r of the children of Ammon was strong Numb 21. 24. It is iâ—deed said Josh 13. 24 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon but that is meant of the land which was now in the possession of Sihon King of the Amorites though it had formerly belonged to the children of Ammon till Sihon took it from them for with the land which was in the possession of the Ammonites at this time the Israelites did not meddle as is here fully expressed CHAP. III. Vers 2. ANd the Lord said unto me Fear him not c. Because this King was a giant of such a formidable stature vers 11. therefore the Lord doth particularly encourage his people not to be afraid of him Vers 4. Threescore cities all the region of Argob the kingdome of Og in Bashan As if it had been said There were amongst others 60. cities which we took in the region of Argob a province or shire in Bashan and therefore it is called the region of Argob which is in Bashan 1. Kings 4. 13. Vers 5. All these cities were fenced with high walls gates and barres c. The strength of this countrey is here thus described both thereby the better to set forth the mighty power of God who had subdued so strong a countrey before them and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies Vers 9. Which Hermon the Sidomans call Sirion c. Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead and oâ—hers that which is elsewhere called Lâ—banus however evident it is that in the Scripture it is called by five severall names to wit Hermon Sirion and Shenir here and then Sion Deut. 4. 48. and Hor Numb 34. 7. and that partly because by divers people it was diversly named and partly with
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
it was which he was about to say that it was fit all the world should hearken to it secondly to imply how strangely stupid Gods own people were that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they Vers 2. My doctrine shall drop as the rain c. That is look as the dew the small rain and great showrs distilling and falling down upon the grasse and herbs do soften the ground and so cause the grasse herbs plants c. to sprout out and grow up sweetly and to bring forth abundance of fruit so shall my words prove profitable and effectuall for the good of those that heare them softening their hearts making all grace to grow and thrive in their souls and causing them to be abundantly fruitfull in every good work to wit unlesse they fall upon hearts like stones or sandie ground where nothing can grow which is much at one with that which the Lord saith of his word Isa 55. 10. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. so shall my word be that goeth forth out of my mouth c. Vers 3. Because I will publish the name of the Lord ascribe ye greatnesse to our God Some Expositours by publishing the name of the Lord understand his setting forth the excellencies of God to wit his infinite power wisdome righteousnesse c. and by ascribing greatnesse to our God they understand also glorifying of God and extolling his name and so they conceive the meaning of these words to be as if Moses had said because I intend to shew forth the glory of the Lord the drift of this song being to praise his name by shewing his faithfull righteous dealing with Israel and so to lay the blame of their revolt upon them and to clear God of it therefore let Israel ascribe greatnesse to our God to wit either by obeying his will or else by justifying God and condemning themselves if they be punished for rebelling against them But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them and so the sense of these words to be this Because I will publish the name of the Lord that is because I shall speak to you in the name of the Lord and what I shall deliver shall be from God the word of God speaking by me ascribe ye greatnesse to our God that is make it manifest that you reverence the Majestie of that great God that now speaks unto you to wit by attending to what is spoken with all humility by laying it to heart and yielding obedience thereto And indeed they that heare God reverently when he speaks and tremble at his word Isa 66. 2. they that are deeply moved with what is spoken and endeavour to obey it with all their might their hearts are effected as they ought to be with the majesty and greatnesse of God and on the other side all irreverence and carelesnesse in hearing Gods word and all slighting and disregarding of what he speaks argues a secret vilifying of God in the heart Vers 4. He is the rock his work is perfect c. These two verses following contain the summe of the greatest part of the song to wit that God was no way to be blamed for his dealing with the Israelites but that all the blame must rest upon them who had causelesly revolted from him and so had given him just cause to poure out his wrath upon them Had God failed or come short in any thing that should have been done had he not made good his promises or had there been any thing to be desired that was not to be found in God their defection from him might have been excused under that pretence But no such thing could be said of God No saith Moses He is the rock his work is perfect c. first he is the rock that is he is an almighty stable sure refuge and foundation to all those that fly to him and rely upon him If God be for us who can be against us Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him In times of danger men used to fly to rocks to shelter themselves 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God and are taken into his protection are sure and safe and none but they the Scripture styles him the rock as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her when the hare that trusts to the swiftnesse of her legs is at length overtaken and torn in pieces so those that seek rightly to God in their distresse and trust in nothing but his protection do find him a sure impregnable rock of defence whereas they that trust in their own policy or wealth c. shall at length be surprised and destroyed and there shall be none to help them Thus God is the rock And again his work is perfect for all his wayes are judgement c. that is his dealing with his people hath been exactly just and holy in the highest degree of perfection nor hath there been any the least failing in any thing that he hath done Jer. 2. 5. Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me c. And indeed because God is infinite in power and wisdome and goodnesse c. and therefore it is not possible that any thing should be better done then as God doth it even in those works of God that have some imperfection in them as in giving children born blind or lame c. yet as they are acts of providence there is a perfection of wisdome holinesse and justice in them and there is nothing at all in them for which he can be blamed Vers 5. They have corrupted themselves Having in the former verse justified God and shown that he was not to be blamâ—d if Israel were destroyed here Moses begins to shew that all the blame belonged to the Israelites themselves and that because they had corrupted themselves that is they had broken covenant with God though they professed themselves his people and called him their father yet they were degenerated from the holy wayes of their fathers and were become a wicked and sinfull people Their spot is not the spot of his children Others translate this clause as it is in the margin of our Bibles that they are not his children that is their blot and then the meaning must needs be this that whatever they had formerly been yet they had now brought this
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
they were in yet first he wisely beginnes with an ingenuous acknowledgement of that which was plainly discovered and a yielding up of themselves to the punishment of bondage to which when search was made for the cup they had formerly consented for though it is not likely that he was convinced that Benjamin had stolen the cup not onely his brothers known fidelity and honesty but also their former finding of their money in their sacks which was put there they knew not how might well perswade him it was not so and therefore afterwards he speaks so warily in this regard We are all my Lords servants both we and he also with whom the cup is found not he that hath stolen the cup yet because they had no way to clear themselves before men nor could object any suspicion of wrong secretly done them without danger of provoking him who had power to do with them what he pleased he deemed it best to yield and submit which is the surest means to procure favour from a generous spirit God saith he hath found out the iniquitie of thy servants in which words though Judah might have respect to Gods just bringing this upon them for their former iniquitie yet doubtlesse withall he spake them by way of acknowledging that iniquitie which was now charged upon them as if he should have said Not onely he in whose sack it was found but generally all of us deny the stealing of it but alas though each man knows his own innocency nor have we any cause to suspect one another yet plain it is that the cup was found with us and God hath thereby taken away all excuse from us we must therefore yield our selves as guilty to the punishment deserved Vers 28. And I said Surely he is torn in pieces Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him to wit by pretending that some wild beasts had devoured him Vers 30. Seeing that his life is bound up in the lads life That is his life depends upon Benjamins life and unlesse therefore he knows it be well with Benjamin he will not be able to endure it it will be his death So in regard of the like strong affection it is said 1. Sam. 18 1. that the soul of Jonathan was knit with the soul of David and that he loved him as his own soul CHAP. XLV Vers 1. CAuse every man to go out from me This he did both because he thought it not seemly for a man in his place to discover his passion before any but his brethren as also lest any mention of his brethrens crueltie to him should make that fact known to their discredit which might also have caused Pharaoh not to think so well of them as Joseph desired he should Vers 3. And his brethreâ— could not answer him c. To wit being astonished at that which they heard partly because it was a thing so wonderfull that their brother Joâ—eph whom they had sold for a slave should be the governour of Egypt and partly by reason of terrour of conscience which now struck them for the wrong they had done him and the fear of his power who might now revenge himself as he pleased upon them Vers 4. I am Joseph your brother whom ye sold into Egypt He mentions that they sold him into Egypt not to upbraid them with the injury they had done him but to assure them thereby that he was indeed their brother Joseph by telling them that which no body knew but themselves onely Vers 5. Now therefore be not grieved nor angry with your selves Be not so farre dejected as not to your comfort to look up to the providence of God which hath turned your very sinne to good Vers 6. Yet there are five years in the which there shall neither be earing nor harvest That is there are five years of famine behind wherein there shall be neither ploughing sowing nor reaping neither tillage nor harvest vvhereby must needs be intended either that throughout the land of Egypt there should be no tillage nor sowing to wit for lack of corn which Joseph supplyed them with in the last year chap. 47. 23. Lo here is seed for you and ye shall sow the land or that it should be little or nothing that should be done in this regard there being few that vvould attempt to sovv their land in those years of famine vvhich Joseph had foretold and little or nothing there vvould grovv up of that vvhich vvas sovvn Vers 8. And he hath made me a father to Pharaoh That is a counseller or a guide The like is said of Miâ—hah's Levite Judg. 17. 10 11. And Michah said unto him Dwell with me and be unto me a father and a priest c. and the young man was unto him as one of his sonnes the drift therefore of these vvords here is to shevv that by his advice and counsel Pharaoh had yielded himself to be directed as a sonne follovvs the direction of his father Vers 15. And after that his brethren talked with him Having novv overcome their former astonishment and fear they talk vvith him about all things vvherein either he or they might desire to be satisfied Vers 22. He gave each man changes of rayment That is robes or upper garments vvhich they used in those countreys often to change as vve our cloaks and govvns or else by change of rayments is meant choice garments called so to distinguish them from such as are vvorn every day And these vvith other gifts he conferres upon them not onely to shevv his love but also that they might confirm the truth of their message and make both vvives and others the more vvilling to come dovvn into Egypt Vers 28. It is enough That is Here is proof enough that Joseph is alive or else he speaks it to expresse his joy that he was alive be he in so happy a condition or not this is enough for me that he is alive CHAP. XLVI Vers 3. FEar not to go down into Egypt There might be many causes of Jacobs fear 1. because in the like necessitie Isaac was forbidden to go thither Gen. 26. 2. And the Lord appeared unto him and said Go not down into Egypt Again because this removall was a kind of forsaking the land of promise which must needs be the more bitter because the land of Canaan was also a sacramentall pledge of the heavenly Canaan 3. Because he might remember that which God had said to Abraham Gen 15. 13. That his seed should be afflicted in Egypt many years 4. Because he might fear lest his seed should be infected with the idolatry or other sinnes of Egypt all these the Lord removes in this comfortable vision Vers 4. And I will also surely bring thee up again Though the dead body of Jacob wore brought back out of Egypt into Canaan Gen. 50. 7. And Joseph went up to bury his father c. yet
the return of the Israelites his seed is principally meant And Joseph shall put his hand upon tâ—ine eyes Herein is couched a promise that he should die in peace in the presence of Joseph and the rest of his children Vers 6. And came into Egypt Jacob and all his seed with him To wit besides his servants who also no doubt went with him though they be not named And now was that accomplished which God had said unto Abraham Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs Vers 10. And Shaul the sonne of a Canaanitish woman That cursed stock with whom the Israelites might not ordinarily marry Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan Vers 12. And the sonnes of Pharez were Hezron and Hamul These grand-children of Judah are here numbred with the rest because of Hezron Christ came though it be most probable that they were born in Egypt as is before noted upon the first verse of the thirtie eighth chapter Vers 15. All the souls of his sonnes and his daughters were thirtie and three Counting Jacob for one and leaving out Er and Onan who died in Canaan Vers 26. All the souls were threescore and six The severall numbers before particularly mentioned arise to a greater summe for three and thirtie vers 15. and sixteen vers 18. and fourteen vers 22. and seven vers 25. being put together make up seventie which is indeed the full number mentioned in the following verse But therefore we must know that in this summe of threescore and six 1. Jacob is left out because here he summes up onely his posterity that came out of his loins and 2. Joseph and his two sonnes are here left out because they were in Egypt before Jacob came thither and his purpose is here to summe up onely the number of those of his posteritie that went down with him into Egypt Indeed it cannot be well conceived that Hezron and Hamul the sonnes of Pharez and grandchildren of Judah went down with Jacob into Egypt but that they were born in Egypt as is before noted chap. 38. 1. But first they were the posteritie of those that did go down into Egypt with Jacob and were numbred amongst Jacobs family whilest Jacob was yet living and then there was not the same reason for mentioning all the rest that were born of Jacobs family because of Hezron Christ the Messiah descended and therefore the sonnes of Pharez are added to the rest Vers 27. All the souls of the house of Jacob which came into Egypt were threescore and ten Here the whole family before particularly set down are summed up together and even Jacob and Joseph and his two sonnes are here included that were left out in the totall summe in the former verse The whole family of Jacob were seventie souls which is purposely noted that we might take notice what a miraculous work of God it was that this family of Jacob should within the compasse of two hundred and fifteen years multiply so exceedingly that at their departure there should be of them six hundred thousand that bore arms besides the Levites old men women and children It was indeed a strange and miraculous increase and therefore we see Moses reckons it as one of the most wonderfull works which God had done for that people Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the starres of heaven for multitude The greatest difficultie concerning this place is how it may be reconciled with that relation which Stephen makes of this Acts 7. 14. that when Jacob went down into Egypt he and his kindred there were of them threescore and fifteen souls But to this there are two answers given by Expositours either of which may give satisfaction to wit 1. That Stephen or S. Luke relating the words of S. Stephen did purposely follow the translation of the Septuagint in this place who have here indeed seventie five and not seventie souls and that because the Greek translation of the Septuagint was most frequently used in those times and though it were corrupt in this place and not according to the Hebrew originall yet he would not therefore in a matter of so small consequence set down the number of Jacobs family otherwise then it was there especially considering that in some sense also it was a truth that there went down of Jacobs family at least seventie five souls to wit if their wives also should be added to the number or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses and indeed leaving out Jacob and numbring all of his family that are named here by Moses to wit Er and Onan the sonnes of Judah that died in Canaan and the foure wives which are mentioned here by Moses though not cast up in the totall summe it is clearly true that there are here named of his family or kindred seventie and five souls Vers 28. And he sent Iudah before him unto Ioseph to direct his face unto Goshen That is to give him notice of his coming that he might come to Goshen and meet him there which doubtlesse he did both out of an earnest desire to see Joseph so soon as possibly he could and likewise that by Josephs authoritie both he and his family might be there disposed of to prevent any grudge or discontent amongst the native inhabitants Vers 29. And he fell on his neck c. That is Jacob fell on Josephs neck and wept on his neck a good while Josephs carriage of himself at their meeting is expressed in the former words to wit that he presented himself before his father falling down before him in a lowly manner and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which as a sonne he did owe to his father and now in these words is expressed what Jacob did to vvit that he fell on the neck of Ioseph thus bovving before him and wept on his neck a good while and then brake into those vvords recited in the following verse Vers 30. Now let me die since I have seen thy face c. As before vvhen he heard of Joseph he said I vvil go and see him before I die chap. 45. 28. so novv having seen him he breaks out into this expression of joy Now let me die since I have seen thy face for though ordinarily men are most desirous to live vvhen things go vvell vvith them and most desirous to die vvhen they live in affliction and sorrovv yet it vvas not thus vvith Jacob he vvas alvvayes desirous to be vvith God in heaven and therefore though since the time that he heard of Josephs safetie and advancement in Egypt vvhereto these vvords have chiefly reference he desired earnestly no doubt that he might live to see his face yet novv having