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
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
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
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
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
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
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
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
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
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
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
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
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
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
in the bringing Vers 26. And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wildernesse of Paran to Kadesh There was a city of the Edomites called Kadesh chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh Psal 29. 8. But this was another Kadesh called usually Kadesh-Barnea Deut. 1. 29. and Rithma Numb 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin chap. 10. 1. this was in the wildernesse of Paran The next station after they went from that Kadesh was mount Hor where Aaron dyed and that was in the fourtieth year after the Israelites came out of Egypt chap. 33. 37 38. but from this Kadesh they were appointed to turn back towards the red sea chap. 14. 25. because they refused to enter the land of Canaan and thereupon as God had threatned did wander eight and thirty years in the wildernesse Deut. 2. 14. So that it is evident that this Kadesh whither the spies returned was not that Kadesh upon the borders of Edom but another that was close upon the South parts of Canaan where Moses and the congregation had stayed for them all the while they were searchâ—ng the land Vers 29. The Amalekites dwell in the land of the South c. This their reckoning up of so many mighty nations with whom they must look to grappel was purposely added to discourage the people from entring the land As for the Amalekites though they were not of the nations that inhabited the land of Canaan yet the spies first mention them because they borderâ—d in the South parts close upon the land of Canaan where the Israelites were to enter and so were likely to come forth against them and to withstand them with all their power which they might the rather think because the year before at their first coming out of Egypt this nation had drawn out some forces against them to withstand them in their passage through the wildernesse and had there fought with them And the Canaanites dwell by the sea and by the coast of Jordan The sea here intended was not the mid-land sea which was on the West of Canaan but the dead sea which lay on the East of Canaan where the river Jordan ran into it as we may well conceive by that which seems most probable to be the drift of these words to wit that as they had told the people in the former words of the Amalekites dwelling upon the South of Canaan and the Hittites Jebusites Amorâ—tes dwelling in the mountains that is those mountains in the South of the land nigh unto the wildernesse where the Israelites now lay thereby intending to let the people see that there would be no entring the land on the South because of those mighty nations that would be there ready to oppose them as indeed it is said Deut. 1. 44. that when afteâ—wards the Israelites would needs go up against Gods expresse command The Amorites which dwelt in the mouâ—â—ains â—ame out against them and chased them as bees do so in these words the Canaanites dwell by the sea and by the coast of Jordan they intended further to shew the people that in case they should think to fetch a compasse about and to enter into the East-side of the land there they would be kept out by the river of Jordan and the dead sea which ran along on that side and by the Canaanites one of the nations of the land so particularly called who dwelt by the sea and by the coast of Jordan and so being a valiant and strong people would improve those advantages for the best defence of their countrey and not suffer the Israelites to enter there Vers 30. And Caleb stilled the people before Moses c. And Joshua with him chap. 14. 6 7. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes And they spake unto all the company of the children of Israel saying The land which we passed through to search it is an exceeding good land yet now at first it may be Joshua advisedly held his peace because he was Moses minister However for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning Josh 14. 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance and thy childrens for ever because thou hast wholly followed the Lord my God Vers 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof That is a land wherein the people of the land are continually devoured by reason of their bloudy warres wherein they are ever involved either with their neighbours or amongst themselves implying how little hope there was for them to prevail against such a fierce untamed people and how little comfort they could expect if they should drive out some of the inhabitants and plant themselves in their room they should be sure to be eaten out with continuall warres Look as formerly the Amorites had conquered the Moabites Numb 21. 28 29. the Caphterims or Philistins had destroyed the Anims Deut. 2. 23. so it would be with them and indced this very phrase was after used against this land when the heathen had destroyed the Israelites in it Ezek. 36. 13 14. Thus saith the Lord God Because they say unto you Thou land devourest up men and hast bereaved thy nations therefore thou shalt devoure mâ—n no more CHAP. XIV Vers 3. ANd wherefore hath the Lord brought us into this land c. Deut 1. 27. this is more fully expressed to wit that they said Because the Lord hated us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us Vers 4. And they said one to another Let â—s make a captain and return into Egypt This above all discoverâ—d their wonderfâ—ll rage and madnesse if we consider 1. the difficulties they must needs meet with in their return to Egypt for they could not expect to be fed with manna from heaven nor the red sea to be divided before them again and 2. the scorn and â—ruell bondage they might well expeâ—t when they came thither for if the Egyptians oppressed them so sorely before how much more hardly were they like to deal with them now even in remembrance of the death of their first-born and the drowning of Pharaoh and his army in the red sea How farre they proceeded in this their wicked intention may not happely be expressed but if they did no more but consult about it observable then it is that these thesr evil purposes are counted to them as if they had been done by them Neh. 16. 17. But they and our fathers dealt proudly And in their rebellion appointed a captain to return to their bondage Vers 5. And
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
vers 39. is called Shuppim 1. Chron. 7. 12. and Muppim Gen. 46. 21. and Hupham Huppim Gen 46. 21. and Aâ—d vers 40. is called Addar 1. Chron. 8. 3. Vers 41. These are the sonnes of Benjamin after their families and they that were numbred of them were fourtie and five thousand and six hundred Gen. 46. 21. we find ten sonnes of Benjamin but here are reckoned but five families of his sonnes and two of his sonnes sonnes he had before but thirty five thousand foure hundred so that now they were encreased ten thousand and two hundred though their families were it seems diminished in the wildernesse and thus though one of the tribes under Ephraims standard were fewer then before to wit his own tribe yet his whole camp by reason of the great encrease of the other two tribes joyned with him was augmented two and twenty thousand and seven hundred Vers 42. Of Shuham the family of the Shuhamites This Shuham is called Hushim Gen. 46. 26. These are the families of Dan after their families See Gen. 46. 23. Vers 43. All the families of the Shuhamites according to those that were numbred of them were threescore and foure thousand and foure hundred At the former muster the Danites were but sixty two thousand and seven hundred chap. 1. 39. but are now encreased seventeen hundred more though there were but one familie in this tribe yet none of all the tribes save Judah have the like multitude Vers 44. Of Jesui the familie of the Jesuites c. This Jesâ—i is called Isuâ— Gen. 46. 17. Between him and Jimnah there was another called Ishuah Gen. 46. 17. whose family here omitted seemeth to be perished Vers 46. And the name of the daughter of Asher was Sarah This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time Vers 47. These are the families of the sonnes of Asher according to those that were numbred of them who were fifty and three thousand and foure hundred Whereas before he had but fourty one thousand and five hundred chap. 1. 41. and so is encreased eleven thousand and nine hundred Vers 50. These are the families of Naphtali according to their families and they that were numbred of them were fourtie and five thousand and foure hundred At the former numbring these were fifty three thousand and foure hundred chap. 1. 41. now but fourty five thousand and foure hundred eight thousand fewer then before though this tribe under Dans standard were diminished yet was Dans whole camp encreased five thousand and six hundred men of warre Vers 51. These were the numbred of the children of Israel six hundred thousand and a thousand seven hundred and thirty The totall some of the first numbring was six hundred and thâ—ee thousand five hundred and fifty chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty So that though Judahs Ephraims and Dans camps were all more in number then when first they came into the wildernesse yet by reason of the great decrease of Reubens camp which was fourty five thousand and twenty fewer then before the totall here is lesse then the totall there by eighteen hundred and twenty Vers 53. Unto these the land shall be divided for an inheritance c. Gods enjoyning them to divide the land before they had conquered it was to assure them that it should be theirs to teach them to live by faith and before they had it to make as sure of it as if it were already in their possession And may not we then be sure of heaven before we have it Vers 55. Notwithstanding the land shall be divided by lot That is they were to divide the land into so many severall coasts or provinces according to the number of the tribes that were to inhabit it yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there which was determined by lots and then they enlarged or lessened the portion according to the number of the tribe that was there to be seated Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation every one would have chosen the best or safest or healthfullest places of the land whereas now all dissention was prevented and they were taught to acknowledge God the chief Lord of the land by whose immediate providence they were disposed of to those dwellings on the other side had they had the exact measure of their portions assigned them by lot it had not been lawfull for them to alter that which God had done as we see it was for out of that which was at first given to Judah alone afterwards two tribes had their lots Josh 19. 4. 40. to wit Simeon and Dan. According to the names of the tribes of their fathers they shall inherit That is the lots shall go under the names of the Patriarchs one for Reuben another for Simeon another for Gad c. Vers 56. According to the lot shall the possession thereof be divided between many and few That is having by lot determined where every tribe shall have their possession ye shall then assigne unto every tribe in that part of the land where their lot fell such a quantity of land as by the rules of equall proportión shâ—ll be found due to them according as they are in number more or â—ewer Vers 57. And thâ—se are they that were numbred of the Levites c. The Levites are numbred by themselves because they were to have no share in the land vers 62. They were not numbred among the children of Israel because there was no inheritance given them amongst the children of Israel Vers 58. These are the families of the Levites the family of the Libnites c. The family of the Libnites was of Libni the sonne of Gershon Exod. 6. 17. and so Shimi the other sonne of Gershon is not here mentioned Thus likewise that of the Hebronites was of Hebron the sonne of Kohath Exod 6. 18. and his other brethren are not here mentioned as heads of families though Amram be named as the father of Moses and those of the Mahlites and Mushites were of Mahali and Mushi the sonnes of Merari Exod. 6. 19. and that of the Korathites of Korah Num. 16. 1. Vers 59. And the name of Amrams wife was Jochebed c. See the note upon Exod. 2. 1. Vers 62. And those that were numbred of them were twenty and three thousand c. At the former numbring the Levites were but two and twenty thousand chap. 3. 39. now they were a thousand more Vers 65. And there was not left a man of them save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. That is as God had threatned so it was now found to be of the people that were numbred at their
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
and thorns in your sides c. That is they shall be continuall snares seducing you out of the right way and withall will be vexing and troubling you and so will mischief you both in soul and body Vers 56. Moreover it shall come to passe that I shall do unto you as I thought to do unto them That is destroy you and root you out of the land CHAP. XXXIV Vers 3. THen your South quarter shall be from the wildernesse of Zin c. God within Jordan and sheweth the bounds of it on every side first that his people might see his bounty providence who had given them so large 〈◊〉 good a land secondly that they might know punctually how far they were to proceed in their conquests and where to stay thirdly to strengthen their faith and to assure them that God had marked out that their dwelling for them fourthly that according to these bounds and limits they might now make a division of the land In these words of the third verse the description of Canaans bounds begins with the South quarter and he draws along the South border from the East to the West for the wildernesse of Zin lay at the very East end of this South border in the corner where it joyned with the East border and so from thence it is said that though the South border went on by the coast of Edom yet thâ— beginning of it Eastward was in the wildernesse of Zin right against the South end of the salt sea that is the lake of Sodome called also the dead sea because it had no fish or living thing in it of which see the note upon Gen. 14. 3. and going by the coast of Edom it turned from the South vers 4. that is inward towards Canaan to the ascent of Akrabbim or Maalchakrabbim Josh 15. 3. and so passed on to Zin that is toward the city Zin whence the adjacent wildernesse had its name and there turned inward again from the South to Kadesh-barnea and so went forward again to Hazaraddar which Josh 15. 3. is reckoned as two places Hezron and Addar and so it passed unto Azmon yet Josh 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon and from thence it fetched a compasse again and went on to the river of Egypt that is the river called Sihor Josh 13. 3. and so went out at the sea that is the Mediterranean or Midland sea called in the next verse the great sea to wit with respect to those lakes of Sodome and Genezareth in the land of Canaan which were also called seas And this was the West end of the South border Vers 6. And as for the Western border you shall even have the great sea for a border Thus the borders of the land are carried about from South to North this midland sea from the South to the North being the West border and so again it turneth about afterwards from the West to the East which was the North border Vers 7. From the great sea you shall point out for you mount Hor. That is it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed which was Southward in the edge of Edoms land chap. 33. 37 38. but another mountain on the North side of Canaan and it is thought by some to be the same that is elsewhere called Lebanus and by others that which in by Josh 13. 5. is called mount Hermon Vers 8. From mount Hor ye shall point out your border unto the entrance of Hamath That is from Hor this your North border of the land shall strike right forward to the entrance of Hamath a city called A mos 6. 2. Hemath the great and so forth on to Zedad and thence to Ziphron and so it shall end at Hazar-enan Vers 10. And ye shall point out your East border from Hazarenan to Shepham c. That is your East border which turns again from the North to the South where at first it began shall go straight on from Hazar-enan to Shepham called 1. Sam 30. 28. Siphmoth and so to Riblah on the East side of Ain and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth which is called the lake of Gennesareth Luk. 5. 1. and the sea of Galileâ— or Tiberias John 6. 1. and so thence to Jordan and so shall end at the salt or dead sea vers 12. Vers 17. These are the names of the men which shall dâ—vâ—de the land unto you Eleazar the priest c. Eleazar amongst the rest is appointed to have a hand in this work of dividing the land first as a type of Christ to shew that by him they enjoyed that promised land but especially that by him we come to have entrance into the heavenly Canaan he being therefore gone before that he might prepare a place for us secondly that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb 27. 21. thirdly because the priests and the Levites though they had no inheritance as the other tribes yet were they to have cities and suburbs fourthly because that this whole businesse might be sanâ—tified to them it was to be begun with prayer and ended with thanksgiving Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation Gen. 15. 16. Eleazar being indeed the fourth from Levi who went with Jacob into Egypt Vers 19. Of the tribe of Judah Caleb the sonne of Jephunneh c. The tribes are no where else named in the order here observed and therefore it is most probable that God did purposely thus name them here in the very same order as they should inherit the land their inheritance abutting one upon another as their names are here joyned together to make it the more evident that they were allotted their portions by the wisdome and providence of God CHAP. XXXV Vers 2. COmmand the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in c. Thus that which Jacob did at first threaten as a curse against Levi Gen. 49. 7. I will divide them in Jacob and scatter them in Israel is turned into a blessing and their reproch changed into a matter of honour and dignity for they are now dispersed into severall cities through the whole kingdome where they dwelt unlâ—sse it were when they went in their courses to serve in the tabernacle that they might be as Gods watchmen standing in so many watch-towers to look to the people to instruct them continually in the law of God and to keep them from being corrupted either in doctrine or manners But this and other places do almost fully satisfie that the whole cities and their suburbs afterward set apart for their dwelling were entirely the Levites possession and divided amongst them and
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