why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâ—gne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâ—sieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ— and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sâ—nne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâ—turah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
another way in the service of God but rather should say as S. John doth 1. John 5. 19. We know that we are of God and the whole world lâ—eth in wickednesse Yet withall we may understand it as intended also to shew the extent of this Law to wit that whatsoever gods they were which they were perswaded to worship they must not consent to do it but must onely worship the Lord their God Vers 9. But thou shalt surely kill him thine hand shall be first upon him c. Thou shalt surely kill him that is thou shalt inform against him to the Magistrate and so procure that justice may be executed upon him according to this Law to wit that he may be put to death and therefore is that added in the next words thine hand shall be first upon him to wit as being the party accusing and giving testimonie against him for that was Gods Law that the witnesses should throw the first stones at him that was to be stoned Deut. 17. 7. Vers 13. Certain men the children of Belial are gone out from among you c. That is certain vild wicked and mischievous persons Belial is by inteâ—pretation without profit or without yoke that is base lawlesse rebellious and wicked whence this name is given to Satan or Antichrist opposed to Christ 2. Corinth 6. 15. What concord hath Christ with Belial and to men and women given over unto wickednesse Judg. 19. 22. The men of the citie certain sonnes of Belial beset the house round about c. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial and 1. Sam. 25. 25. Let not my Lord regard this man of Belial even Nabal As for the phrase here used of going out from among the Israelitâ—s certain men the children of Belial are gone out from among you it intimates first their separating of themselves from Gods people in point of religion according to that of S. John 1. John 2. 19. They went out from us but they were not of us c. and secondly their bold and presumptuous carriage of themselves herein in that they did it openly as proclaiming warre against the Lord. Vers 14. Then shalt thou enquire and make search c. This is added by way of caution in two regards first to let them know that though they did but heare some flying report of such a wickednesse yet they might not slight such a report but must enquire carefully whether it were so or no and secondly to put them in mind that on the other side yet they must not arm themselves against their brethren as is afterwards enjoyned merely upon uncertain reports but must first make diligent search and enquiry and if they sound it evident and certain then they should proceed against them as is here appointed CHAP. XIV Vers 1. YE are the children of the Lord your God This is prefixed as a reason why they should carefully observe as all the commandments of God so more especially these that are here prescribed for being the children of God and so consequently heirs of eternall salvation it was fit that they should be very carefull that they did nothing that might dishonour their father or disparage themselves and therefore not to mourn as men without hope nor to conform themselves to heathens from whom God had separated them Ye shall not cut your selves nor make any baldnesse between your eyes for the dead That is in the fore-part of your heads just over the space that is between your eyes See the notes upon Levit. 21. 5. and 19. 27 28. Vers 3. Thou shalt not eat any abominable thing c. See the notes on the 11. chapter of Leviticus Vers 13. And the glede c. This bird is not mentioned in the 11. of Leviticus but is comprehended under others of the same kind that are there named Vers 21. Thou shalt give it unto the stranger that is in thy gates that he may eat it c. Not the proselyte or stranger joyned to the Church for such were bound to keep the whole law and this in speciall Levit. 17. 15. but the stranger of anotheâ— religion who onely sojourned amongst them Vers 22. Thou shalt truly tithe all the increase of thy seed c. There was a tithe payed every yeare to the Levites in the severall places of their habitation Numb 18. 24. and there was likewise another tithe as was noted before on chap. 12. 6. which the owners carried yearly with them to Jerusalem and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse Thou shalt truly tithe all the mâ—râ—ase of thy seed that thy field bringeth forth year by year are meant of the first of these tithes payed to the Leviâ—eâ— and then those that follow verse 23. And thou shalt eat before the Lord thy God in the place which he shall â—â—oose to place his name there the tithe of thy corn of thy wine and of thine oyl are meant of the second tithe spent in their holy feasts or if both verâ—es are meant of one and the same tithe then doubtlesse they are both meant of the second tithe for neither vvâ—re the first tithes carried up to Jerusalem nor had the owners any power to eat of them Vers 23. And thou shalt eat before the Lord thy God in the place which he shall choose c. The tithes here appointed to be eaten by the people in the place which God should choose cannot be meant of the tithes which were yearly paid to the Levites Numb 18. 24. but were a second tithe as is shown in the foregoing note and the like must be held concerning the firstlings of their herds and slocks here mentioned of which see the note upon châ—p 12. 17. As for the last clause of the verse where a reason is rendered why the Lord did enjoyn them to go up to the place which he should choose and there to feaâ—t together with these their holy things namely that they might learn to fear the Lord their God alwayes the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of it self a good means to keep their hearts in a continuall aw and reverence of God and 2. because when they went up to Gods holy place the Priests were wont to instruct them in the law and the proâ—ises concâ—â—ning the Messiah according to the dispensation of those darker times and in their sacrifices they beheld a shadow of their redemption by him all which must needs conduce much to teach them to fear the Lord their God Vers 24. And if the way be too long for thee so that thou art not able to carry it c. In these words there is an exception added to the former law to wit that in case they dwelt very farre from the house of God and their tithes and firstlings were so much in
which came not to passe till many hundred years afterward namely that the Gentiles the posteritie of Japheth having been along time separated from the Church of God which was to be established amongst the Israâ—litâ—s Shems progenie should at last be perswaded by the preaching of the Gospel to joyn with them in the worship of the same God in the profession of the same saith so to become fellow-members of the same Church Ephes 2. 13. But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloâ—d of Christ which was fulfilled when the Gentiles became Christians CHAP. X. NOw these are the generations of the sonnes of Noah We cannot with any probabilitie conceive that all the children or grandchildren of Shem Ham and Japheth are here particularly named but onely such as were in their generations men of renown such as by their severall plantations gave name to severall nations descending from their loyns Vers 5. By these were the Isles c. For the full understanding of this we must know that the posteritie of Noah kept together for many years till the greatest part removed to that plantation in Shinar whereof we reade chap. 11. Now sayes Moses after the tongues were there divided these sonnes of Japheth according to their severall languages did plant severall Colonies in all the regions and countreys of Europe and those that border the Mediterranean sea now usually called the Isles of the Gentiles for this is all which Moses intends in these words that all those Sea-countries severally divided amongst men of severall families of severall languages were all the posterity of Japheth so placed by those of his issue formerly mentioned after whose names they were many of them called Vers 8. And Cush begat Nimrod he began to be a mighty one in the earth That is whereas hitherto the heads of families did in a mild and gentle way guide and order the rest rather by the voluntary submission of those that were governed then by the compulsion of power this Nimrod with violâ—nce usurped a more imperious government and enlarging still his dominions by forcing those about him to undergo his yoke he became a mighty one that is a man of great power and might famous in his time for the dominions he had Vers 9. He was a mighty hunter before the Lord. In many places of Scripture persecutours and oppressours such as invade any people and by a strong hand subdue them and then waste and oppresse them are called hunters as Jer. 16. 16. Behold I will send for many fishers and they shall fish them and for many huâ—â—ers and they shall hunt them c. Lam. 4. 18. They hunt our steps that we cannot go in our streets Such a one Moses under this Metaphoricall speech describes Nimrod to have been a tyrannous invadâ—r and oppressour of those that lived about him and this he did before the Lord to wit openly without fear of God Wherefore it is said c. Thence it grew to be a common proverb that when any man took the course of oppression and tyrannie he was called as I may say another Nimrod Vers 11. Out of that land went forth Ashur c. According to â—he translation of Junius which is added in the margin the meaning is this That Nimrod having built those foure cities before mentioned in the land of Shinar enlarged his dominions further even in Ashur or Assyria and there built Nineveh Rehoboth c. But methinks this other translation is not without cause retained in the text namely that Ashur not the sonne of Shem but one of the same name of Hams progeny as in Gen. 4. we have many of Cains progeny of the same name with those of Seths went forth out of Shinar and built Nineveh c. in the kingdome of Assyria and indeed whence may we think it took the name of Assyria if Nimroâ— not Ashur were the founder of that Empire Vers 18. And afterward were the families of the Canaanites spread abroad Having spoken of the sonnes of Canaan Sydon Heth Jebus c. he addes that in after-times there were severall families spread abroad in the land of Canaan which took their names as is before expressed from these sonnes of Canaan These are the sonnes of Ham after their families c. That is these are the sonnes of Ham who according to their severall families and languages were the founders of severall nations in severall countreys Vers 21 The father of all the children of Eber. That is of the Hebrews Vers 25. The name of one was Peleg Peleg signifies division and he was so called because about the time of his birth languages were divided CHAP. XI ANd the whole earth was of one language and of one speech Now Moses returns to relate more particularly that memorable story of the building of Babel premising this in the first place by way of Introduction that the whole earth was of one language that is that the men of the earth before the building of Babel spake all one language and so had done 1757 years Now that this language was Hebrew it is by almost all learned men commonly agreed and not without cause both bâ—cause all the names of the Patriarchs before and after the Floud are made of Hebrew words and because it is not likely but the first language was continued by God amongst his Church in that better progenie of Noah that had no hand in the building of Babel Vers 2. And it came to passe as they c. To wit The men or the inhabitants of the earth before spoken of which is thus generally expressed onely because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation for that Noah Shem and the rest of Noahs better progenâ—e were not present at the building of Babel this if nothing else would plainly prove becausâ— the first language continued still in that holy line The greatest difficultie of this place is how it can be said of this Colony of men that came now to the land of Shinar which was Chaldea that they journeyed from the East since Armenia where it is commonly held that Noah went out of the Ark and near to which therefore the posteritie of Noah had doubtlesse hitherto dwelt did not lie on the East of Chaldea where the tower of Babel was built But to this I answer that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat where the Ark rested for so some conceive then this place is clear for they lie Eastward from the land of Chaldea here called the land of Shinar If we retain the common opinion that those mountains of Ararat were the hills of Armenia we must conceive that they had removed formerly from the place where the Ark rested and settled themselves in some countrey that lay East of Chaldea and thence turned again Westward and
yet therefore in their fathers house but others understand it of the husbands of other daughters of his that were already married into the city which seems best to agree with the text But if so then we must farther consider though his sonnes in law are here onely mentioned as the heads of the families yet their wives if living were also spoken to And hence it may seem was Lots lingring that he should leave his children to be destroyed and the Angels command vers 15. Take thy two daughters that are here intimating that he might not wait for the other that were not there Vers 17. And it came to passe c. that he said c. To wit one of the Angels to whom Lot therefore afterward directs his speech in the singular number because it was he that had given him the charge of flying to the mountain Look not behind thee This was enjoyned Lot 1. thereby to expresse how detestable the inhabitants of Sodom were a people hated of God and unworthy of the commiseration of good men for whom it was not fit he should take the least thought or care 2. To teach him hereby that he was so to be affected with Gods meâ—cy in delivering him from that wicked cursed place and the judgement that was now to fall upon them that he was not to mind nor regard his house cattel or whatever other riches he was to leave behind or in the least degree to repent of his coming away and accordingly is the very same phrase used Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdome of God 3. To intimate with what speed they were to haste away not to hinder their flight so much as by looking back upon the city Vers 19. And I cannot escape to the mountain c. Because the mountain was so farre off he fears lest ere he could get thither the destruction should be poured forth and he should be overtaken in it and therefore desires that Zoar might be the place of refuge for him which was nearer at hand Vers 21. And he said unto him See I have accepted thee concerning this thing The Angel not without Gods direction undoubtedly yields to the weaknesse of his faith and grants his request but as God doth usually grant his servants those requests which he doth not approve of that they may by their own experience see their folly and that it is still better for them to follow his direction for thus it was with Lot who afterwards vers 30. feared to dwell in Zoar and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain Vers 22. Therefore the name of the city was called Zoar. Which signifies little before it was called Bela chap. 14. 2. And the king of Bela which is Zoar. Vers 23. The sunne was risen upon the eartâ— c. This I conceive is thus expressed 1. To shew how narrowly Lot escaped the destruction that fell upon the Sodomites It was break of day when the Angels hastened him and his to get them out of Sodom vers 15. And when the morning arose then the Angels hastened Lot saying Arise c. and by that time the sunne was risen the judgement threatned fell upon Sodom whereby no doubt Lot was brought to see and acknowledge both his own folly in lingring so long and the goodnesse of God in forcing him away and not suffering him to stay there any longer and 2. to make it the more manifest that this judgement was extraordinary and supernaturall and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of Gods fiery indignation without any warning given them when doubtlesse they had not the least fear of any such mischief that was coming upon them The sunne rose as fairly that day as upon other dayes and yet presently a showr of fire and brimstone fell upon them and consumed them all Vers 24. Then the Lord rained upon Sodom and upon Gomorrah c. Sodom and Gomorrah are here mentioned as the chief but withall Admah and Zeboiim were also destroyed Deut. 29. 23. Like the overthrow of Sodom and Gomorrah Admah and Zeboiim which the Lord overthrew in his anger c. Now from the Lord is here added in the end of this clause Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord the more emphatically to expresse that it was not by any ordinary course of nature but by the immediate almighty power of God And doubtlesse it was the supernaturall and miraculous work of the Lord and not from any naturall cause that such showers not of water as when the old world was drowned but of fire and brimstone should fall from heaven upon these cities who did therein fit the punishment to the sinnes of those that were destroyed thereby They burned vvith vild and unnaturall lusts and therefore against the ordinary course of nature fire falls down from heaven and devours them and their stinking abominable filthinesse is punished with the stench of brimstone mingled vvith fire yea this fire and brimstone vvas but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone for evermore Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternall fire Jude 7. Vers 26. But his wife looked back from behind him c. That is Lot going before and his wife follovving behind him she looked back from behind him tovvards Sodom to vvit as doubting vvhether any such judgement vvould fall upon Sodom as vvas threatned or lingring in her desires after those friends that vvealth and estate vvhich they had left behind them and thus she did rebell against the expresse commandment of the Lord given before to Lot vers 17. and in him unto all that vvere with him and that vvhen God had afforded her such an extraordinary mercy to fetch her avvay by his angels from Sodom vvhen it vvas to be destroyed and so vvas turned into a Pillar or statue of salt not such salt as vve ordinarily use vvhich being vvet vvill melt and turn into vvater for it vvas to stand as a monument of her infidelity and disobedience but a kind of rockie minerall salt vvhich vvill endure all vveathers and not vvaste avvay Vers 29. God remembred Abraham and sent Lot out of the midst of the overthrow That is God remembred his promise vvhereby he had ingaged himself to Abraham not onely to blesse him in his own person but those also for his sake that were dear unto him chap. 12. 2. And thou shalt be a blessing I will blesse them that blesse thee and he remembred the requests vvhich Abraham had made to him for Sodom and that in the behalf of those fevv righteous ones that might be in that citie pressing him particularly vvith this that the righteous might not be destroyed
vvhich he had vvith him CHAP. XXXIII Vers 3. ANd he passed over before them This proceeded not onely from his fatherlike affection but also from his faith exposing himself to danger rather then his children in whom he expected the promises should be accomplished And bowed himself to the ground seven times That is many times 1. Sam 〈◊〉 5 so that the barren hath born seven c. Vers 8. What meanest thou by all this drove which I met The servants had told Esau the reason of this before but yet he asks now the reason of Jacob that he may take an occasion courteously to refuse them Vers 10. For therefore I have seen thy face c. That is for because I have seen thy face and a like speech we have Gen. 18. 5. For therefore are you come to your servant c. for as there Lot gives that as a reason why he desired them to eat something to wit because they were come to him being there he would not have them go away till they refreshed themselves so here Jacob gives this as a reason why he desired that Esau would accept his presents to wit because he had seen his face as the face of God c. implying that since Esau had been so kind and loving to him it was fit he should shevv his thankfulnesse in those presents he had sent As for that expression vvhich Jacob here useth I have seen thy face as though I had seen the face of God either it is spoken hyperbolically to expresse hovv vvonderfully comfortable that kind meeting of Esau had been to him or else in this phrase he acknovvledgeth that this reconciliation of his brother vvas Gods vvork and so saies that the light of Gods countenance vvas evident in the cheerfull countenance of his brother Vers 11. Take I pray thee my blessing That is the gift vvhich by the blessing of God I am enabled to give and do give vvith a vvilling heart 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men c. Vers 17. And Jacob journyed to Succoth and built him an house c. To vvit after he had according to his promise vers 14. visited his brother in Seir and stayed there avvhile Some conceive that hovvever he intended at first to have follovved his brother to Seir yet aftervvards through fear of the vvorst or by speciall direction from God he changed his mind and vvent another vvay and so came to Succoth But indeed it is no vvay probable that being nevvly reconciled to his brother he vvould again provoke him anevv to displeasure by such a manifest contempt and disregard of him and by such a palpable breach of his promise to him but that he did indeed go to Seir as he had told Esau he vvould Besides though by his building a house and making booths in this place which vvas thence aftervvard called Succoth that is Booths it is clear that Jacob resolved to dvvell there yet questionlesse hovvever he might leave his carriages there he vvent presently to his fathers house and perhaps his brother Esau vvith him and then aftervvard returned to Succoth again There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father c. But the story of the slaughter of the Shechemites related in the 34. chap. vvas so long after Jacobs coming into the Land of Canaan to vvit vvhen his sonnes vvere grovvn lusty and strong men vvho vvere very young at their coming into Canaan that it cannot be thought that Jacob in all that time vvent not home to his fathers house Vers 19. And he bought a parcell of a field c. This vvas that portion of land vvhich Jacob vvhen he lay upon his deathbed in Egypt gave unto his sonne Joseph Gen. 48. 22. Moreover I have given thee one portion above thy brethren for that was near unto Shechem Josh 24. 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem in a parcel of ground which Jacob bought of the sonnes of Hamor the father of Shechem c. and consequently it was here that Christ had a conference with the woman of Samaria and converted her and her neighbours for Shechem it is that is there called Sychar a city of Samaria John 4. 5. CHAP. XXXIV Vers 1. ANd Dinah the daughter of Leah c. This must needs be ten years at least since their coming from Laban else Dinah could not be sixteen years old Vers 5. And Jacob held his peace untill they were come Not having any into whose bosome he might so fitly poure out his complaint for the ravishing of his daughter or whose counsel he might seek Vers 7. And the sonnes of Jacob came out of the field c. By the computation of most Expositours Reuben was now about two and twenty years old Simeon one and twenty Levi twenty and Judah nineteen And they were wroth because he had wrought folly in Israel The disgrace of the Church was the chief ground of their anger Vers 13. And the sonnes of Jacob answered Shechem c. Though there be mention made of Jacob the father of Dinah in Hamors treaty with Jacobs sonnes concerning Shechems marriage with Dinah vers 11. And Shechem said unto her father c. yet it is altogether improbable that Jacob knew any thing of this proposition which his sonnes made that if the Shechemites would be all circumcised then they would consent to this match for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision the seal of Gods covenant this they propounded apart by themselves not intending what they said but plotting their destruction which to do they thought they had good reason and therefore it is said that they answered them deceitfully because he had defiled Dinah their sister Vers 19. And he was more honourable then all the house of his father The great esteem he had amongst the people is here mentioned as one ground of his prevailing so farre with them in so strange a request Vers 23. Shall not their cattell c. be ours That is by having commerce with them by making marriages with them by receiving them in to be as one people with us Vers 25. And it came to passe on the third day when they were sore The third day is counted the criticall day by Physicians when wounds are oft at the worst most painfull c. and therefore then they chose to make this massacre in the city as it is here said that then two of the sonnes of Jacob Simeon and Levi Dinahs brâ—thrâ—n took each man his sword c. whether any of their servants joyned with them as some think we need not enquire since it is probable enough that Simeon and Levi might do it alone there not being a man able
to stirre in the city But that the other sonnes of Jacob joyned not with them in this fact is plain 1. by these expresse words two of the sonnes of Jacob 2. because the boldnesse of the fact is noted as observable they came upon the city boldly 3. because the other are said to come in to the spoil which implies that in the former act they had no hand 4. because they onely are mentioned Gen. 49. 5. Simâ—on and Levi are brethren instruments of cruelty are in their habitations Being the brethren of Dinah not onely by the father but by the mother they were the more sensible of her dishonour and ready to revenge it yea and perhaps they might be stirred up and encouraged to do it by their mother Leah Vers 30. And Jacob said to Simeon and Levi c. Though Jacobs charging his sonnes with the offense they had given to the inhabitants of the land and the danger which thereby they hâ—d brought both upon him and all his family be onely here expressed Ye have troubled me to make me to stink amongst the inhabitants of the land and that to make way to the story of his removing to Bethel which follows in the next chapter yet there is no question to be made but that he did also charge upon them the grievousnesse of the sin they had committed against God as he did again at his death Gen. 49. 5 6 7. Simeon and Levi are brethren instruments of cruelty are in their habitations O my soul come not thou into their secret unto their assembly mine honour be not thou united for in their anger they slew a man and in their self-will they digged down a wall Cursed be their anger for it was fierce and their wrath for it was cruel c. What shall we then think of the book of Judeth but that it is Apocryphall wherein by Judeth this fact of Simeons is so highly extolled Judeth 9. 2. O Lord God of my father Simeon to whom thou gavest a sword to take vengeance of the strangers who loosened the girdle of a maid to defile her c. CHAP. XXXV Vers 1. ANd God said Arise go up to Bethel Bethel was distant from Shechem Southward about thirty English miles Now Jacob being at this time perplexed with fear because of that which his sonnes had done to the Shechemites and perhaps advising with himself about removing to some other place the Lord appeared to him and appointed him to go up to Bethel and to build there an Altar unto God that appeared to him when he fled from the face of his brother Esau thereby calling to his remembrance the gracious promises which God had there made to him and the vow which he there had made to God chap. 28. 22. And this stone which I have set for a pillar shall be Gods house and of all that thou shalt give me I will surely give the tenth unto thee Vers 2. Then Jacob said unto his houshold That is not onely to them of his own proper house or family but also to all that were of his retinue that pitched their tents with him and as appertaining to him still removed whither he removed of which there might be a great number servants born in the house and bought with money Gen. 14. 14. And when Abraham heard that his brother was taken captive he armed his trained servants born in his own house three hundred and eighteen persons Put away the strange gods that are amongst you Being quickened by the danger he had apprehended as likewise by the Lords late appearing to him and enjoyning him to go to that place which he had formerly found so dreadfull even as the house of God and as the gate of heaven Gen. 28. 17. and where he was to perform the vow which he had made he deemed it requisite that they should in a speciall manner prepare and sanctifie themselves and of this he informs them of his family wills them in the first place to put away the strange or the strangers gods that were amongst them that is idoles which other nations worshipped but might not be endured amongst those that worshipped the true God And hereby I conceive that he intended not Labans gods which Rachel had stolen for it is not likely that this good Patriarch did all this while suffer his wives and children either to worship or with his knowledge to keep strange Gods amongst them but rather the idoles of the Shechemites which by his children or servants might be taken for the worth of them when they spoiled the city and such idolatrous and superstitious monuments as were brought forth of Mesopotamia by those of his retinue whom he suspected to be still too much addicted to the superstitions of that countrey and yet perhaps both those which Rachel had stolen and any other secretly kept amongst them were now brought in upon these words of Jacob. And be clean and change your garments It is clear by this place that as the Lord did enjoyn the Patriarchs many rites of sacrificing which were afterward more fully enjoyned the Israelites by the written Law so also he taught them many of those externall rites of purifying themselves by washing in water and changing of their garments of which we reade expressely in the Law Levit. 15. 13. And when he that hath an issue is cleansed of his issue then he shall number to himself seven dayes for his cleansing and wash his clothes c. and Numb 31. 23. Every thing that may abide the fire you shall make it to go through the fire and it shall be clean Neverthelesse it shall be purified with the water of separation and all that abideth not the fire ye shall make to go through the water which were even in these times as so many shadows of the spirituall cleansing of men from all filthinesse of the flesh and spirit that renewing by faith and repentance which God requires especially of all those that draw near to him in the duties of his worship Vers 4. And all their ear-rings that were in their ears To wit which were Idolatrous jewells and superstitious monuments Hos 2. 13. I will visit upon her the dayes of Baalim c. wherein â—â—e decked her self with her ear-rings and her jewells Deut. 7. 25. The graven Images of their Gods shall ye burn with fire thou shalt not desire the silver or gold that is on them And Jacob hid them under the oaks c. He hid them from the knowledge of his family buried them in the ground as unclean things under an oak where they might not be easily found again Vers 7. And he built there an Altar c. And so performed the vow which he had there formerly made unto the Lord chap. 28. 20 21 22. And he called the name of that place Bethel c. And Jacob vowed a vow saying If God will be with me and will keep me in this way that I go and will give me bread
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
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
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
c. This is the Law for making the water of separation as it is called ver 9. that is the water that was to be kept for the cleansing of those that were legally unclean and for that cause were separated from the holy things of the tabernacle When this Law was given we cannot say but very fitly it is added here to that which went before for as in the foregoing chapter to appease the peoples excessive fear chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle and to watch over the people that they might not transgresse about any of the holy things so here also the Lord appoints a water of separation to be made that so if any of the pâ—ople had contracted any legall uncleannesse by the sprinkling of this water upon them they might be cleansed and so might come freely again to the service of God in the tabernacle without fear of those plagues which otherwise their pollutions might have brought upon them The legall pollutions were to affect them with the filthinesse of their sinnes and this water of separation was to teach them that if they desired to be cleansed from their filthinesse they must go out of themselves and obtain it from God from his Sanctuary and sacrifice For the making of this water a red heifer was to be providâ—d and that by the common care and charge of all the children of Israel because it was to be for the common good of them all even for the cleansing of any one amongst them that was by any accident legally unclean And indeed as all other sacrifices so this in speciall was a notable type and figure of Christ for first it must be a heifer that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world secondly a red heifer either to denote the truth of his humane nature that he was indeed the sonne of man who was at first called Adam which in the Hebrew signifies red because of the red earth of which he was made or rather to betoken the bloudinesse of his passion whereto the Prophet seems also as some conceive to allude Esa 63. 1 2. Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel and thy garments like him that treadeth in the wine-presse and that by his bloud it is that we shall be cleansed from all our sinnes even those sinnes that are red as crimson or scarlet Esa 1. 18. He hath loved us and washed us from our sinnes in his own bloud saith S. John Rev. 1. 5. thirdly it must be a heifer without spot wherein is no blemish to signifie the purity of his nature without any blemish of sinne and the perfection both of his righteousnesse and suffering and fourthly a heifer upon which never came yoke for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen Judg. 14. 18. and 6. 7. and that to signifie his frâ—edome from the bondage of sinne as also his voluntary doing of those things that were to be done for our redemption John 10. 17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self and Heb. 9. 13 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your consciences from dead works to serve the living God Vers 3. And ye shall give her unto Eleazar the priest c. This heifer must be given to the priest to signifie that our redemption and purification was the work of Christs priesthood who was both priest and sacrifice yet not to the high priest but to Eleazar because by doing this service that was now to be done he was to be unclean ver 7. and it was fitter that he should be defiled then Aaron and secondly it must be carried without the camp as an accursed thing figuring Christs being made a curse and suffering without the citie Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate Vers 4. And sprinkle of her bloud directly before the tabernaclâ— of the congregation seven times Signifying that though it bore the curse yet it was accepted of God for the cleansing of the unclean and that by Christs bloud we are made clean in Gods sight and have an entrance into heaven thereby Vers 5. And one shall burn the heifer in his sight her skinne and her flesh c. This was done to signifie the grievous suffering of Christ in the whole man both soul and body as also say some the ardent love which he bore unto his people in that he did offer up himself as a sacrifice to God in their behalf Vers 6. And the priest shall take cedar-wood and hyssope and scarlet c. To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes Vers 7. The priest shall wâ—sh his clothes c. The like is said of him that burnt this heifer ver 8. and of him thâ—t gathered up the ashes ver 10. and of him that sprinkled an unclean person with the water of separation made of these ashes ver 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled And this was first to discover thereby the abominablenesse of sin in that the sinnes of the people being as it were imputed to this heifer that she might die for them every one that touched her was thereby polluted secondly to signifie that Christ of whom this heifer was a type by the imputation of our sinnes should be made a curse for us and should be numbred amongst transgressours thirdly to teach them that it was not so much the signe as the thing signified thereby that had virtue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legall priesthood because by preparing the means of the Churches sanctification themselves were polluted Vers 9. And a man that is clean shall gather up the ashes c. This branch of the Law that the ashes of the heifer must be gathered up by a man that is clean and laid up without the camp in a clean place was because they were now consecrated to a holy use however the man that gathered them was thereby made unclean as is expressed in the following verse because they were the remainder of a heifer slain as
Pethor of Mesopotamia to curse thee But that last clause happely is meant onely of the Moabites which indeed we may the rather think because there is not in this story the least mention of the Ammonites Now shall this company lick up all that are round about us as the ox licketh up the grasse of the field This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites namely because if they were let alone they would doubtlesse devour both them and all the neighboâ—ring nations It is all one as if they had said By what this people have already done in the two kingdomes of Sihon and Og you may see that they do not content themselves to subdue a people and make them tributaries but where they conquer they â—tterly destroy all the inhabitants and this therefore they will do to us because of their multitudes if we joyn not our forces together as easily as a company of oxen will lick up the grasse of a field they are put into leaving the ground bare where they go so that it is high time for us to look about us and to bandy our selves to fight with them And indeed however their fear were causelesse now because the Lord had charged the Israelites not to meddle with the Moabites as is before noted yet in future times even this people of Moab were subdued by the Israelites though not utterly destroyâ—d to wit in the dayes of David 1. Chron. 18. 2. Vers 5. He sent messengers therefore unto Balaam the sâ—nne of Beor c. This Balaam was a Southsayer famous for his inchantments and divinations in those times as is evident Josh 1â— 22. Balaam also the sonne of Beor the Southsarâ—r and Numb 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel he went not as at other times to seek for inchantmâ—nts he is called a propâ—et 2. Pet. 2. 16. The dumb aâ—sâ— speaking with mans voice forbad the madnesse of the prophet not onely because he used by his divinations to foretell things to come but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe and we know the gift of prophecy is a common gift which may be conferred upon a wicked man and it is like Balack sent to him as to a prophet that had from God this gift of divining and that by his curses and inchantments the Israelites might be weakened and the more easily overcome He is here described by his parentage that he was the sonne of Beor who is also called Bosor 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor secondly by his countrey whither Balak sent to him to wit Pethor which was a city in Mesopotamia or Aram Deut 23. 4. Because they hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee in the East countrey Numb 23. 7. Balak the king of Moab hath brought me from Aram out of the mountains of the East and the Eastern land was infamous for divinations and such like arts Esa 2. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East and are southsayers like the Philistines and was seated nigh to the river of that land which was Euphrates for that was the great river of Mesopotamia Behold there is a people come out of Egypt That is injuriously invading countreys they have no right unto this he seeks to perswade Balaam by shewing him the justnesse of his cause Behold they cover the face of the earth they abide over against me That is in a countrey bordering upon mine Vers 6. Come now therefore I pray thee curse me this people c. This he speaks as supposing his presence necessary for the accomplishment of that great work for which he sent to him whence is that also ver 41. Balak took Balaam and brought him up into the high places of Baal that thence he might see the utmost part of the people Amongst other grounds of this conceit one might be that beholding the Israelites his speech might have more vehemency of spirit and better effect as he supposed and indeed it is said concerning Elisha when he cursed the children that mocked him 2. Kings 2. 24. that he turned back and looked on them and cursed them in the name of the Lord how effectuall curses duly pronounced by the Prophets of God were we may see in that 2. Kings 2. 24. And he turned back and looked on them and cursed them in the name of the Lord and there came forth two she-bears out of the wood and tare fourtie and two children of them Balak had the like conceit of this famous false prophet and therefore desires that he would curse Israel that is that he would first by his inchantments procure them to be accursed of God and then pronounce this curse against them Vers 8. Lodge here this night and I will bring you word again as the Lord shall speak unto me It is evident that Balaam was a sorcerer as is noted from Josh 13. 22. and he was likewise an idolater for we see afterwards chap. 23. 12. that he offered sacrifices upon Baals high places and how then doth he speak here of the Lord Jehovah as it is in the text I will bring you word again as the Lord or Jehovah shall speak unto me I answer first that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations that were the posterity of Abraham and Lot yea and that they did make profession of worshipping the true God though withall they worshipped other false gods too and so I conceive it was with Balaam and therefore vers 18. he calls God the Lord his God and so though he were an idolater and a southsayer yet he might pretend himself to be a Prophet of the Lord Jehovah too and secondly this amongst other things was a part of the magick skill of their southsayers in former times that when they were by inchantments to seek the ruine of any people they used to deal with that God who was the defender of that people whom they called their tâ—telary God for this is clear in profane Writers that when the Romanes intended to besiege any city their priests were wont first to call out that God under whose tutelage or protection that city was and to promise him more ample place and honour among them and thus some conceive that Balaam undertook to enquire of the Lord Jehovah whom he knew to be the God of the Hebrews to see whether he might be taken off from defending them But the first I conceive is the truest answer However the reason why he desired these men to stay all night was because in the night he used to have his revelations and to practise his inchantments Vers 9. And
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
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
that no man else could challenge any propriety in them whence is that Levit. 25. 32 33 34. Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time And if a man purchase of the Levites then the house that was sold and the citie of his possession shall go out in the year of Jubile for the houses of the cities of the Levites are their possession among the children of Israel yet withall I think it most probable that others dwelt with them in houses hired or bought of them for how else could they live without the help of men of other professions at least such as were their servants and that these might live as the townsmen do in our Universities under a civil government amongst themselves to which some apply that Ezra 2. 70. So the priests and the Levites and some of the people and the singers and the porters and the Nethiniâ—s dwelt in their cities and all Israel in their cities However clear it is that the fields and villages belonging to these cities which were without the suburbs belonged to others as is manifest in Hebron which was given to the priests and yet the land without the suburbs to wit the houses without the walls and the fields belonging thereto were given to Caleb Josh 21. 11 12. And they gave them the citie of Arbah the father of Anak which citie is Hebron in the hill countrey of Judah with the suburbs thereof round about it But the fields of the citie and the villages thereof gave they to Caleb the sonne of Jephunneh for his possession Vers 4. And the suburbs of the cities which ye shall give unto the Levites c. There seems to be a manifest contradiction betwixt that which is said in tâ—is fourth verse concerning the measure of the suburbs of the Levites cities and that which is said in the following verse for here it is plainly said that the suburbs of the cities should reach from the wall of the citie and outward a thousand cubits round about and then in the next verse it is said that they should measure from without the city on each side two thousand cubits the citie being in the midst and that this should be to them the suburbs of the cities To reconcile this seeming contradiction there are severall answers given by Expositours some holding that the suburbs were but a thousand cubits on each side of thâ— citie but then from the outermost part of the suburbs on one side as one the East side to the outermost part of the suburbs on the other side to wit on the West the citie in the midst not being measured there were two thousand cubits Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them which was a thousand cubits and that the fifth verse speaks of the circumference of the suburbs in the foure quarters on each side the citle which was in each quarter two thousand cubits But first because it is plainly said vers 5. that they should measure two thousand cubiâ—s on each side East West North and South and secondly because the fifth verse speaks of cubits to be measured from without the citie and the fourth verse speaks of cubits to be measured from the wall of the citie therefore I conceive the truest answer is that each citie of the Levites had without the walls three thousand cubits the first thousand were for houses barns garners stalls for cattel gardens c. which is that which we usually call the suburbs of a citie of which Moses speaks in the fourth verse and then the other two thousand cubits which were without these were for pasture for their cattel and these are meant in the fifth verse and are reckoned as a part of their suburbs Vers 6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge c. These cities of refuge are assigned out of the Levites cities rather then out of any other first because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed secondly because it was presumed that the priests and Levites above others would be carefull not to protect wilfull offenders in places appointed to be Sanctuaries onely for the innocent thirdly that this might be a figure of the sufficient shelter which Christs priesthood should yield unto poore sinners that in faith should fly to him as their Sanctuary In Deut. 4. and Josh 20. we may see what cities of the Levites were set apart for this purpose to wit first Bezer of the Reubenites secondly Ramoth in Gilead of the Gadites thirdly Golan in Basan of the Manassites theâ—e three Moses separated Deut. 4. 41 43. fourthly Kadesh in Galilee in mount Naphtali fifthly Shechem in mount Ephraim and sixthly Kiriath-arba which is in Hebron in the mount of Judah and these Joshua separated Josh 20. 7. Before these cities of refuge were appointed it seems the altar onely was a kind of Sanctuary to those that fled to it whence is that Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die But afterward these cities were the chief Sanctuaries and yet they were onely to be Sanctuaries to those that killed any man unwittingly and therefore they were not to receive any man till he professed his innocency in this regard Josh 20. 4. And when he that doth flee unto one of those cities shall stand at the entring of the gate of the citie and shall declare his cause in the ears of the Elders of that citie they shall take him into the citie unto them and give him a place that he may dwell among them and purposely they chose such cities as lay at an equall distance in the severall parts of the land that no man driven to use them might have too farre to go lest so happely he should be overtaken by the revenger of bloud before he could recover the Sanctuary Vers 12. And they shall be unto you cities for refuge from the avenger c. That is the next kinsman to the man flain who was by the law allowed to put the murderer to death vers 19. but not him that killeth a man unawares yet lest he should in his rage kill such a one let there be cities saith the Lord of refuge for such Vers 14. Ye shall give three cities on this side Jordan and three cities shall ye give in the land of Canaan c. There was no inequality in this because the portion of the two tribes and a half without Jordan reached as farre in length as theirs in the land of Canaan though it were nothing so broad And besides it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâ—stly they dishonour God and forget how able God is to defend them whoâ—e work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâ—ssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of â—heirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâ—re pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some â—ake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
sinne was removed from them their fields and cities Vers 5. And the priests the sonnes of Levi shall come near c. The priests are here enjoyned to be present first to shew by their presence that this was a kind of extraordinary sacrifice secondly that the Elders might before them as in Gods presence protest their innocencie thirdly to see that all was done according to the law and to satisfie the Elders in any thing that might seem doubtfull fourthly that they might blesse them in the name of the Lord that is pray for them and upon these things thus done pronounce them free from the bloudshed all which is implyed in the following words for them the Lord thy God hath chosen to minister unto him and to blesse in the name of the Lord and by their word shall every controversie and every stroke be tried Vers 6. And all the Elders of that citie that are next unto the slain man shall wash their hands over the heifer c. To wit thereby first to signifie that they were guiltlesse of the bloud of the slain man as for the same reason when Pilate was to condemne Christ he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person Matt. 27. 24. secondly to intimate their desire that the guilt of this murder might fall and lie upon this heifer over whom they washed their hands and that so the people might be free and thirdly to teach us that even those that are moâ—t guiltlesse and innocent ought to clear themselves from the very suspicion of any evil amongst men Vers 7. And they shall answer and say Our hands havâ— not shed this bloud c. This word answer may seem to imply that the priests did examine the Elders concerning this murder and then they answered him as here is expressed Vers 10. When thou goest forth to warre against thine enemies c. This Law which implyes a liberty for men to marry women taken captives though they had wives already is herein like that of divorce Deut. 24. which was onely suffered for the hardnesse of their hearts and it is to be understood onely of the captives of forein nations not of the Canaaniâ—es who were to be all destroyed Vers 12. Then thou shalt bring her home to thine house and she shall shavâ— her head and parâ— her nails c. According to the two different translations of this last clause there are two different Expositions given of it for if we reade it as it is in the margin of our Bibles she shall shave her head and suffer her nails to grow then it seems evident that her head was shaved her nails suffered to grow and the servile attire of captives was put upon her purposely that being thus deformed he might hereby be beaten from desiring her to be his wife But if we reade it as upon better grounds it is in our text she shall shave her head and pare her nails and put the raiment of her captivity from off her that is the goodly attire which she had on when she was taken captive then these outward signes were to teach them that if they desired to marry such a captive she must renounce her heathenisme and all the superfluous and corrupt customes and superstitions thereof and worship God onely as the Israelites did living now a new and holy life as became Gods people into whose stock she was to be ingrafted and to shew them in what manifest danger they would bâ— of being defiled by such wives if they did not renounce their former religion and heathenish cusâ—omes and course of life I know there are some Expositours do hold that hereby also was figured that if Gods people would make use of the philosophy of the heathens or any other thing which being good in it self hath been abused by them they must be carefull to shave off and pare away whatever is superstitious and sinnefull thereiâ— But that these rites were intended to signifie this it is hard to say Vers 13. And bewail her father and her mother a full moneâ—h This was enjoyned either that the Israelite that had taken this woman captive might have so much time to consider of what he did beforehand and not to do that in the heat of his lust which he should afterwards repent but might rather be weaned from his desire of taking her to be his wife or else this was enjoyned as the other parâ—iculars before mentioned as an outward expression of the womans utter renouncing her fathers house that she might be ingrafted into the Israel of God for this mourning for her parents as if they were dead was a kind of bidding farewell for ever to them according to that of the Psalmist Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house Psal 45. 10. Vers 14. And it shall be if thou have no delight in â—er then thou shalt let her go whither she will c. By way of satisfaction for the wrong he had done her he was freely to set her at liberty Now this putting away â—f the captive woman after he had married her upon some dislike or displeasure taken against her was one of those things which God did never approve but onely tolerate to the Jews for the hardnesse of their hearts And indeed if there were danger lest the husband should kill or grievously oppresse a wife of their own nation upon displeasure taken against her and therefore they were permitted rather to give their wives a bill of divorce and put them away much more would there have been great danger of the killing or extreme hard usage of a wife that had formâ—rly been taken as a captive and therefore the man is here allowed to put her away but withall he is restrained from selling her under pretence that she was his captive and servant but is appointed to set her at liberty to go whither she would Vers 16. He may not make the sonne of the beloved first-born before the sonne of the hated c. That is the sonne of the hated being yet living and that because the right of the first-born by Law of nature belonged unto him Vers 19. Then shall his father and his mother lay hold on him and bring him out unto the Elders of his citie c. Who were no doubt to examine the truth of the accusation brought against him and accordingly to proceed Vers 21. And the men of his citie shall stone him with stones that he die c. That is after the accusation given in against this rebellious sonne is sufficiently proved the Elders shall condemne him and so he shall be stoned and thus by the severity of this Law not onely children were kept in aw that they might not daâ—e to rebell against their parents but also parents were taught to be the more carefull of the education of their children Vers 23. His body shall not
that is pray for them and he would heare their prayers and so by their prayers the poore should be able abundantly to require them though otherwise they were not able to do it And it shall be righteousnesse unto thee before the Lord thy God That is the Lord will accept of it as a holy and good work and will abundantly reward it and indeed the righteousnesse even of such works in the best of Gods servants consists more in Gods acceptance of them because he saith they shall be righteousnesse unto them then in any perfection that is in them CHAP. XXV Vers 3. FOurtie stripes he may give him and not exceed c. That is â—ourtie stripes is the utmost that for any offence the Judge shall appoint the faultie person to suffer and the reason is given lest if he should exceed and beat him above these with many stripes then thy brother should seem vile unto thee that is if you should proceed to what extremitie you list herein it would argue too great a contempt of such a poore wretch who though he have offended is notwithstanding a brother and therefore not to be used as if there were no more regard to be had of him then of a beast Now so superstitiously carefull were the Jews not to transgresse this law that their custome was still to stay at 39. stripes even when they meant to go as high as they might and that for sear lest in giving the stripes they should have mistold one whence was that of the Apostle 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full fourâ—ie stripes though others hold they did it out of a foolish conceit of appearing herein mercifull to wit in that they gave the malefactour one stripe lesse then by Gods Law they might have done Vers 4. Thou shalt not muzzle the ox when he treadeth out the corn The Israelites used not it seems to thresh their corn with flails but trod it out with the seet of beasts Hos 10. 11. Ephraim is as an heifer that is taught and loveth to tread out the corn yea and sometimes with cart-wheels as we may see Esa 28. 27. The fetches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin and vers 28. Bread-corn is bruised because he will not ever be threshing it nor break it with the wheels of his cart nor bruise it with his horsemen and hence it was that God gave them this law not to muzzle the mouths of their oxen so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out and herein the Lord taught them to be mercifull to thâ— very bruit beasts they had occasion to make use of and to take heed of all inhumanity and cruelty towards them and secondly by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them especially so as not to let them eat the fruit of their labours If it be unnaturall not to let the ox eat of the corn he treadeth out much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means Indeed some would have this last the onely thing intended in this Law that it was not at all to be understood literally of oxen that because S. Paul proving from these very words 1. Cor. 9. 9. that it was fitting that the Preachers of the Gospel should live of their labours he addes Doth God take care for oxen or saith he it altogether for our sakes for our sakes no doubt this is writteâ— c. But for this conceit there is no juâ—t ground in the Apostles words for he meant not those words absolutely that God did not in his law provide for their mercifull dealing with their oxen but onely that the principall thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn as to teach them that if it wâ—re cruelty to deny a poore beast his food in this kind it would be farre worse to deny their brethren and Gods labourers to live of the fruit of their labours Vers 5. If brethren live together and one of them die and have no child c. For the better understanding of this law two things must be known first that by brethen that dwell together are meant brethren that live in the same citie or towâ— or happely in the same house as when a mans sonnes live together in their fathers house for this first clause is added by way of limitation to shew that in case the brother or next kinsman of the deceased party should live afarre off in some remote place the widow should not then be bound to seek him out but might challenge the right of marriage from the next kinsmaâ— that lived in that place that was not yet married and secondly that it is meant not onely of next kinsmen but also of naturall brothers as is evident in many places of Scripture for even in the dayes of the Patriarchs God having then given this law to his Church as he did many other ceremoniall precepts concerning sacrifices c. which afterwards he confirmed amongst the Israelites by the hand of Moses Er the firstborn sonne of Judah died without issue and Onan his second sonne married his widow according to this Law and when Onan died also without issue Judah advised his daughter in law to continue a widow in her fathers house till Shelâ—h his third sonne was grown and fit for marriage chap. 38. 8 9 10 11. and so also Ruth 1. 11 12 13. when Naomies daughters in law the widows of her two sonnes that died without issue would needs go along with her into the land of Israel she disswaded them by this argument that she was past hope of having sonâ—es at least such as might be thâ—ir husbands and the Sadduces we see propounded a question to our Saviour Matth. 22. 24 25. concerning seven brethren that successively married one and the â—ame woman purposely to raise up seed unto their broâ—her But was not this incest by the Law of nature confirmed by Moses Law Lev. 18. 16. Thou shalt not uncover the nakednesse of thy brothers wife I answer it was doubtlesse incest generally for any man to marry his brothers wife but to the Israelites in this particular case it was not so and that because this was given them as a speciall exception to that generall Law peculiar onely to them as being ceremoniall The first-born were types of Christ who is therefore called the fâ—â—st-born among many brethren Rom. 8. 29. and the land was to them