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
she was his wife and to say onely that she was his sister Now though this were in a sense true as Abram afterwards told Abimilech Gen. 20. 12. because she was his near kinswoman his brothers daughter and such in those times were usually called brothers and sisters yet because by saying she was his sister Abram intended that the Egyptians should conceive that she was not his wife but free to be married to any other and so did expose her to great danger in this regard the course he took could not be warrantable but proceeded from weaknesse of faith and humane frailty though withall he might have some hope that God would prevent that mischief Vers 15. The Princes also of Pharaoh saw her Pharaoh was the common name of all the Kings of Egypt as Cesar was of all the Romane Emperours And the woman was taken into Pharaohs house I take it for granted 1. That she was not abused by Pharaoh because the Lord did so tenderly preserve her châ—stity upon a second exposing her to this danger chap. 20. 4. But Abimelech had not come near her 2. That notwithstanding she was some time in Pharaohs house the particulars afterward mentioned of Pharaohs enriching Abram and God plaguing Pharaohs Court cannot be conceived to be all upon a sudden done It is likely therefore that this taking her into the house was both that the king might make known his pleasure of taking her to be his wife and that she might be prepared for the match as we see the like Esther 2. and that she might be entertained as beseemed her that was so beloved of Pharaoh Vers 17. And the Lord plagued Pharaoh c. with great plagues What â—hese plagues were the Scripture being silent it is but a foolish curiositie to inquire Vers 18. And Pharaoh called Abram and said c. Pharaoh understanding either by revelation as Abimelech chap. 20. 3. God came to Abimelech in a dream by night and said c. or by the confâ—ssion of Sarai her self or by some other means that Abram was Sarais husband he presently apprehends that for this it was that he and his house vvere so plagued and therefore makes haste to restore her Vers 20. And Pharaoh commanded his men c. The reasons of this dismissing Abram and Sarah out of Egypt may be probably these 1. Because he desired to have Sarah gone out of his sight 2. Because of his present displeasure vvho no doubt vvas offended that by their means he vvas thus punished 3. Lest his houshold-servants or people stung vvith the sense of vvhat they had suffered or envying the riches vvhich Abram had there gathered should offer them violence and so the land should be again plagued for them And therefore vve see he doth not onely dismisse them but also gives his servants charge to see them safely conducted out of his Dominions CHAP. XIII ANd Abram went c. into the South Meaning the Southern parts of Canaan vvhich lay next to Egypt Gen. 12. 9. And Abram journeyed going on still towards the South for othervvise vvhen he vvent out of Egypt tovvard these parts he vvent Northvvard Vers 5. And Lot also that went with Abram had flocks and herds and tents Which implies also many servants that dvvelt in those tents This Moses vvould imply that although Lot had hitherto gone along still vvith Abram yet he had an estate a stock apart by himself they had their severall tents flocks herds and servants c. Vers 6. And the land was not able to bear them There vvas not pasture and vvatering places enough for such a multitude of cattel and thence it seems the strife arose betvvixt their herdsmen Vers 7. And the Canaanite and the Perizzite dwelled then in the land This is added to shevv that by reason the Canaanites and the Perizzites vvhich seem to be a family or colony of the Canaanites Gen. 10. 18. Afterward were the families of the Canaanites spread abroad had settled themselves long before in that part of Canaan and taken up the greatest and best part of the pasture therefore Abram and Lot vvere straitned for their cattel and besides there may be a reason implied in these vvords vvhy Abram vvas so carefull to stop all dissention betvvixt them lest it might have been an offence to the Heathen Vers 10. And Lot lifted up his eyes and beheld all the plain of Jordan c. like the land of Egypt as thou comest unto Zoar. This clause as thou comest unto Zoar must in the sense of it be joyned to the first part of the sentence and beheld all the plain of Jordan for the meaning is this That all the plain of Jordan even unto Zoar vvas exceeding fruitfull and pleasant like to Paradise and Egypt vvhich by the overflovving of Nilus vvas ever esteemed a most fruitfull countrey Vers 15. For all the land which thou seest That is the whole land of Canaan for he saith not so much of the land as thou seest but all the land which thou seest To thee will I give it and to thy seed for ever To clear this place fully we must knovv that in this promise of the land of Canaan as under the sacramentall signe the true and heavenly Canaan was also included Heb. 11. 10. For he looked for a City which hath foundations whose builder and maker is God Again we must know that by the seed of Abram may well be meant 1. the people of Israel as usually 2. Christ as Gal. 3. 16. And to thy seed which is Christ and 3. all the faithfull members of Christ both Jews and Gentiles who in Christ are made the seed of Abram children by promise Rom. 9. 6 7 8. In Isaac shall thy seed be called That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the seed Now as the heavenly Canaan is here implied this clause for ever we may extend to eternitie for it is conferred upon Christ and those that believe in him the true seed of Abram for ever and ever But the Promise hath primarily respect unto Canaan that land which Abram now beheld with his eyes and so conceiving the words we must know that it is promised to Christ absolutely who is the true Lord and owner not onely of the land of Canaan but of the whole earth and so shall be for ever Psal 2. 6 7 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession and then to the Israclites it is promised for ever but conditionally if they should ever walk in obedience before God But there is no such condition expressed I answer 1. that the condition of temporall promises and threatnings is not alwayes expressed as Jonah 3. 4. Yet fourty dayes and Nineveh shall be overthrown 2. that this condition is expressed elsewhere Deut. 4. 25 26. When thou shalt beget children
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
boundlesse desire and endeavour to heap up riches and that lest such an excessive greedinesse after riches should make them either oppresse the people and heap up gold and silver by rapine and unjust exactions or be exalted in their minds because of their great wealth as indeed it is usually with men that have such a mighty masse of riches Give me not riches saith Agur Prov. 30. 8 9. lest I be full and deny thee and say Who is the Lord Vers 18. He shall write him a copie of this law in a book out of that which is before the priests the Levites The originall book of the law was kept in the Sanctuary Deut. 31. 26. Take this book of the Law and put it in the side of the ark of the covenant of the Lord your God that it may be there for a witnesse against thee 2. Kin. 22 â— And Hilkiah the high priest said unto Shaphan the scribe I have found the book of the Law in the house of the Lord. Here therefore God appoints that the King must not onely have a copie of this book but also that he must either write it himself or cause it to be purposely written for him out of the originall copie both that it might be perfect and also that receiving it immediately from the Priests and Levites he might take it as it were out of Gods hand and might be the more carefull to observe and obey it in every particular both for the ordering of his own life and for the government of the people CHAP. XVIII Vers 3. ANd this â—hall be the priests due from the people from thâ—m that offer a sacriâ—ice c. Besides all other things which being the Lords right by his Law he hath given to the priests and Levites They shall give unto the priest the shoulder and the two cheeks and the maw The wave-breast mentioned elsewhere is here left out and that as I conceive because it is comprehended under the shoulder to which it is joyned in the sheep both being parts of the fore-quarter But withall the maw and the two â—heeks added here are no where else mentioned the reason whereof may well be conceived to be this because elsewhere the Lord onely prescribes what part the priests should have of the sacrifice and the two cheeks and maw were no paâ—t of the sacrifice or holy things but cut off before and given to the priests and not so much as waved or heaved before the Lord. Vers 5 For the Lord thy God hath chosen him out of all thy tribes to staâ—â— to minister in the name of the Lord c. It is said of the pâ—iests here that they did minister in the name of the Lord either because they performed the service of the priesthood by command and aâ—thority received from the Lord or rather because they performed it to the Lord as the duties of his worship and service which he required of them Vers 6. And if a Lâ—vit e come from any of thy gates out of all Israel c. The summe of this Law is this that wâ—enever any of the tribe of Levihad a desire to come and serve in the tabeâ—nacle or temple they should be admitted to live of the holy things there â—vâ—n â—s the rest that did at times serve in that place The priests and Levites we know had severall cities given them throughout the land of Israel where thâ—y had â—â—â—ir constant abode and did there instruct the people and performed such other duties as belonged to their places and so the service of the tabernacle and temple was performed by those that from thâ—ir ssverall cities went up in their tuâ—ns to do the service of that place for from the first I conceive there was some order observed for thiâ— though by David afterward this was morâ—â—xactly coâ—trived when they were divided into foure and twenty courses 1. Chron. 23. Now therefore here order is taken that if any of that tribe whether priest or ordinary Levite had a desire to go â—p and serve in the house of God voluntarily when it waâ— not his course or happely to spend the whole remainder of his life in that service 〈◊〉 should then be admitted to do the service of the house and should have his share of the holy things even as other his brethren had whose course it was at that time to attend upon that service Vers 8. They â—hall have like portions to cat beside that which comeâ—h of the sale of his patrimony That iâ— though he have something whereon to live which cometh in of the sale of his patrimonie he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their severall courses But what is meant here by that which cometh of the sale of his patrimonie I answer some hereby mean the money which the Israelites which dwelt far off from the tabernacle or temple brought with them when they came thither and was raised of their holy thiâ—gs which they sold at home according to that Law Deut. 14. â—4 25. and â—hat it is enjoyned here that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things others again hereby understand that which was raised of his portion of the tithes paid to the Levites in the place where he had his dwelling which they say he was to enjoy and yet was to have no lesse share in the holy things of the temple when he went up to serve there But neither of these I conceive can be meant here because this place speaks not of such things as were the patrimony of the Priests and Levites in generall but of that mans peculiar patrimony which should thus voluntarily go up to serve at the altar which therefore doubtlesse was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites or of any other estate that was left him by his father and so the meaning of this place is that notwithstanding any such private estate that the Levite had yet if he went up to serve in the temple he must live of the holy things of the temple as others did Indeed considering that the Levite might redeem his house which he had sold at any time Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were Vers 10. There shall not be found among you any one that maketh his sonne or his daughter to passe through the fire See the note upon Lev. 18. 21. Or that useth divination or an observer of times c. By
dislikes a timerous and cowardly spirit in those that serve him that so they might strive to have faith in him and in all straits to be secure and confident in his protection Vers 9. They shall make captains of the armies to lead the people That is they shall order the battel and appoint every captain in his place to lead the severall companies of souldiers for we must not think that captains were now first chosen when they were come nigh unto the battel as it is said above vers 2. and that they had marched so farre already without leaders Vers 10. When thou comest nigh unto a citie to fight against it then proclaim peace unto it To wit any citie out of the land of Canaan Indeed the Hebrews say that they were to proffer peace even to the inhabitants of Canaan Bâ—t because first they were expressely charged utterly to destroy the inhabitants of Canaan to the end they might dwell in their room might not be ensnared by their dwelling amongst them and secondly we do not reade that ever Joshua tendered peace to â—ny of the cities though it be mentioned as a strange thing and a sâ—gne of Gods hardning their hearts that never any of those people did of their own accord crave peace save the Gibeonites onely Josh 11. 19. There was not a citie â—hat made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they took in battel yet we never find that there was peace proffered them and it seems that the Gibeonites did therefore seek it by craft because otherwise they saw it would not be granted them and thirdly it is expressely noted as a fault in the Israelites Judges 1. 28. that they put the Canâ—anites to tribute and did not utterly drive them out therefore this is onely to be understood of such cities as they should besiege that were not of the cities of the land of Canaan Vers 13. And when the Lord thy God hath delivered it into thine hands c. That is when through Gods assistance thou hast taken it by force and assault Vers 15. Thus shalt thou do unto all the cities which are very farre off from thee which are not of the cities of these nations But these must neither have peace offered them nor must their women and little ones and cattel be spared when their cities are taken by force for the following reason doth manifestly exclude them from both these favours vers 18. That they teach you not to do after all their abominations which they have done unto their Gods so should you sinne against the Lord your God Vers 19. Thou shalt not destroy the trees thereof c. That is fruit-trees wherewith the land cannot be suddenly stored again these might not be cut down no not for their use in the siege I do not think that it was unlawfull to cut down a fruit-tree when necessitie required it onely the Lord teacheth them to take heed that in their rage they did not so waste the land as to ruine even posteritie also Vers 20. And thou shalt build bulwarks against the citie c. That is with such trees as are not fruit-trees CHAP. XXI Vers 1. IF one be found slain in the land which the Lord thy God giveth to thee to possesse it lying in the field c. The field is onely here mentioned because in cities and towns such murders are seldome committed so secretly but that the murderer is found out yet when it so happened that in a town or citie a man was found murdered and the man that did the fact could not be found though all diligence had been used to find it out it is most probable that the same course was taken for the expiation of the bloudshed that is here prescribed vers 3. Vers 2. Then thy Elders and Judges shall come forth and they shall measure c. That is the Elders and the Judges of the towns or cities round about shall for the better satisfaction of them all come forth and see the measure taken betwixt the dead bodie and the cities round about it to wit if it be doubtfull what â—itie is nearest and that because the next citie was to make expiation for the murder as it follows in the next verse Vers 3. The Elders of that citie shall take an heifer which hath not been wrought with c. This is enjoyned for the expiation of that murder the authours whereof could not bâ— found out thereby to teach them how much the Lord is displeased with murder and with the neglect of Magistrates if they did not use all care to secure the high-wayes about them from all robberie and murder and to search out the murderers when any man was secretly killed that he might be puâ—ished for the bloud he had shed The Elders of the citie next to the slain man had this work of making an expiation imposed upon them because there was most probabilitie that some of the inhabitants there had shed this bloud and besides they were most culpable for not well guarding and watching the place where the murder was committed and that which is enjoyned to be done by way of expiation for this murder thus secretly committed is the killing of a heifer which hath not been wrought with and which hath not drawn in the yoke and however some hold that this heifer did represent the murderer in whose stead it was put to death and therefore it was an heifer that had never born the yoke to signifie the murderer to have been a wicked wretch a sonne of Belial that is lawlesse and without yoke yet it is more generally and upon better grounds held that this heifer did signifie Christ by whose death they were to expect that satisfaction should be made to Gods justice that the guilt of this murder might not be laid to their charge And indeed in that it was an heifer which had not been wrought with and which had not drawn in the yoke and consequently could not be slain for any thing disliked in it the fitter it was to be a lively representation of Christ who was never under the bondage of sinne nor never did any thing blame-worthy but did voluntarily undergo that which he did suffer for our sakes See the note upon Numb 19. 2. Vers 4. And the Elders of that citie shall bring down the heifer unto a rough valley c. This was done principally to strike them with the greatâ—r horrour for the sinne committed for the carrying of this heifer that was to bear the punishment due to the offender as an accursed thing that would defile their fields c. into a desert place did notably teach them that murder was an execrable sinne and dangerous But yet withall it might also signifie that Christ of whom this heifer was a type was to suffer in a horrid place called Calvarie or Golgotha Matth. 27. 33. as likewise that by this expiation the guilt of this accursed
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
here also taken unto their assembly mine honour be thou not united implying that he would not give the least consent or approbation to a fact so foul Now this severe censure of that treacherous and bloudy crueltie of Simeon and Levi in the slaughter of the Shechemites is a notable evidence that thâ— Authour of that Apocryphall book of Judeth where this fact of Simeons is highly extolled wrote not by the inspiration of that spirit of God by which the Patriarch Jacob was guided when he uttered this prophecy and consequently that that Book is no part of the Canonicall Scripture Vers 7. I will divide them in Jacob and scatter them in Israel Jacob speaks here as in the person of God as usuall it is in the Scriptures to ascribe the work of God to the Prophets who are onely his messengers to foreshew what he will do How this prophecy was fulfilled in the tribe of Levi every one knows who were here and there dispersed abroad and placed in severall cities all the land over that so they might teach and instruct the people in the law of God wherein also the goodnesse of God is observable that turned as it were this curse into a blessing for though the dividing and scattering of them was in it self a punishment yet that they wâ—re dispersed for that end to be as the mouth of God unto the people to feed them with knowledge and understanding herein they were exceedingly honoured As for the tribe of Simeon how this prophecy was accomplished in them we may see also Josh 19. 1 c. who were not planted apart by themselves in the land of Canaan as the other tribes were but had their inheritance intermingled with that of Judah out of vvhose lot in severall places here and there those of Simeon had certain cities and villages assigned them and therefore vve see that vvhen Moses blessed the severall tribes before his death Deut. 33. he made no mention at all of this scattered tribe of Simeon and that aftervvards they vvere forced many of them at least to seek a nevv habitation partly in Mount Seir and partly in Mount Gedor 1. Chron. 4. 39 43. by force of arms driving out the Amalekites and other inhabitants and so planting themselves in their room Novv herein also vvas the punishment denounced against Simeon svveetned also in that though they vvere thus divided and scattered yet it vvas an honour to them that they vvere at first joyned vvith the royall tribe of Judah and that aftervvards God made them victorious over those uncircumcised nations in vvhose countrey they planted themselves vvhen their first habitation by reason they multiplied so greatly vvas too little for them Vers 8. Judah thou art he whom thy brethren shall praise Alluding to his name vvhich signifieth confession or praise Gen. 29. 35. And she conceived again and bare a sonne and she said Now will I praise the Lord. And the meaning is that the name of this tribe should be famous and eminent amongst the rest not onely in regard of the temporall government but much more in regard that out of him Christ should come Heb. 7. 14. For it is evident that our Lord sprang out of Judah Thy hand shall be in the neck of thy enemies That is thou shalt put them to flight and subdue them This prophecy of the valour and prevailing power of Judah was fulfilled when that tribe became the leader Num. 10. 14. In the first place went the standard of the camp of the children of Judah Judg. 1. 1 2. The children of Israel asked the Lord saying Who shall go up for us against the Canaanites first to fight against them And the Lord said Judah shall go up as also in those Worthies of this tribe Othniel Judg. 3. 9 10. David 2. Sam. 8. 1. Solomon 1. Chron. 22. 9. but especially in Christ who hath vanquished all the powers of darknesse Thy fathers children shall bow down before thee This is spoken in relation to that regall power that should be established in the tribe of Judah to which all the Israelites should submit themselves and purposely that he might comprehend all the posteritie of Jacob even all the tribes of Israel he saith not thy mothers children but thy fathers children shall bow down c. Yet it is most exactly accomplished in the spirituall kingdome of Christ Phil. 2. 10. That at the name of Jesus every knee should bow Vers 9. Judah is a lions whelp c. The tribe of Judah is here compared to a lion thereby the better yet to expresse their mighty strength and courage how terrible they should be unto their enemies and how great and glorious their conquests should be that look as a lion the king of beasts flies upon any beast he meets with and tears them in pieces and returning from his prey coucheth down and feedeth upon his prey or lieth at rest and none dare disquiet him or offer to take his prey from him so should Judahs kings conquer and subdue their enemies and then returning with victorie should quietly and peaceably enjoy their spoils and conquests without disturbance But especially is this spoken in relation to Christs unresistable power and glorious conquests who is therefore called the lion of the tribe of Judah Rev. 5. 5. Vers 10. The sceptre shall not depart c. till Shiloh come Shiloh is by interpretation the Prosperer the Safemaker the Prince of peace or as others think his sonne or her sonne is doubtlesse meant of the Messiah the Lord Christ who is indeed the onely Saviour of mankind the onely Peace-maker betwixt God and us and the sonne of Judah and that as being the sonne of the Virgin Mary who was of Judahs tribe so that the drift of these words was to foretell of what tribe the Messiah should be to wit of the tribe of Judah and at what time he should come to wit that after once the regall dignitie should be settled in that tribe which was done when David was anoynted king the government should never be taken from him at least so farre but that there should be a Lawgiver from between his feet nor his kingdome and commonwealth be utterly ruined and abolished untill the Messiahs coming The chief difficultie of this place is in making good the truth of this prophecy concerning the continuance of Judahs principalitie and kingdome untill the Messiahs coming and that because it is evident 1. That after Jechoniah and Zedekiah the two last kings of Judah they had no more any king of that royall house of David nor of the tribe of Judah for so Jeremiah prophecied concerning Jechoniah Jer. 22. â—0 Thus saith the Lord Write ye this man childlesse a man that shall not proâ—per in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah yea so Ezekiel prophecied concerning the utter overthrow of that crown and regall dignitie Ezek. 21. 27. I will
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 Scripture to expresse that which is desired by way of interrogation Thus Art thou come hither to torment us before the time Matth. 8. 29. is expressed by saint Luke I beseech thee torment me not Luk. 8. 28. Moses had no purpose to expostulate with God but humbly to desire him to be pacified towards them to which end he presseth him here with this argument that he had brought them forth out of the land of Egypt with great power and a mighty hand intimating that all this would be lost if he should now destroy his people Vers 15. The two tables were written on both their sides c. On the two inward or foresides not within and without Vers 16. And the tables were the work of God c. Implying how hainous the peoples sinne was which deprived them of such a jewel Vers 17. There is a noise of warre in the camp This speech of Joshuas prâ—veth that he had neither been in the cloud with Moses when the Lord told him of the peoples sinne nor in the camp with the Israelites but had waited on the upper part of the hill till Moses came down in which time it is like that he was fed with Manna Vers 19. And Moses anger waxed hot and he cast the tables out of his hands c. In an holy anger yet not unadvisedly but by the motion of Gods spirit as may seem by his relation of it again Deut. 9. 16 17. And I took the two tables and cast them out of my hands and brake them before your eyes For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne Vers 20. And burnt it in the fire and ground it to powder c. That is he not onely melted it but by burning it in the fire made it brittle or â—it to be beaten or ground to powder yea to powder even as small as dust Deut. 9. 21. And I took your sinne the calf which ye had made and burnt it with fire and stamped it and ground it very small even untill it was as small as dust c. that it might be utterly abolished And made the children of Israel drink of it How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount which was the onely water they had in that place for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol but therefore onely is it said that he made the children of Israel drink of it because he cast it into the water whereof they drank daily Now this was done 1. to make them ashamed of their golden God which must come to be their food first and excrements afterwards 2. to terrifie them by causing them to drink as it were the matter of their damnation Vers 24. Then I cast it into the fire and there came out this calf As one that would have said if he durst that the calf came out beside his intention I do not think Aaron hoped or meant to perswade Moses to this but fain he would have said something in his excuse if he knew what and therefore being inexcusable by a poore dry and slender narration he seeks however to colour and extenuate the fact Vers 25. And when Moses saw that the people were naked c. By this sinne they were become naked both in regard of the dishonour and shame it was to them and also because it had provoked God to cast them off and so they were bereaved of his grace and protection and as naked unarmed men exposed to be devoured by their enemies which when Moses saw and considered he labours by punishing the ring-leaders and so by bringing the rest to repentance to appease Gods wrath c. Vers 26. Then Moses stood in the gate of the camp c. A place of enterance into the camp where he stood 1. because it was as afterward in cities the place of judgement 2. because the avengers were to passe from gate to gate 3. as withdrawing himself from a cursed people as for the same cause he did the like Exod. 33. 7. Who is on the Lords side let him come unto me When Moses used these words in summoning those to come in that should be imployed in punishing the people his meaning doubtlesse was that those that had not consented to this wicked fact of the people though even they also had sinned because for fear they did not oppose themselves but did sincerely and seriously detest what was done and grieve for it and would now therefore take Gods part against the offenders to do in this cause what God should require should assemble themselves together and come unto him And all the sonnes of Levi gathered themselves together unto him The Levites onely came or at least they together with the rest that were innocent came and that by speciall instinct of Gods spirit who had appointed them to the priesthood And they came all that is in a manner all for some of them were punished with the rest Deut. 33. 9. Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor knew his own children Vers 27. And slay every man his brother c. That is Moses commanded the Levites that as they went through the camp from one gate to the other they should slay all they met with or rather all the ring-leaders and principall offenders in this great transgression who were well known and would be busie abroad whilest the penitent for shame kept within not sparing for favour either brother companion or neighbour or any other that were dearest unto them Now whereas it may be objected that if they were appointed to slay all they met with there would be danger of killing some that were guiltlesse To this is answered 1. that happely when Moses proclaimed Who is on the Lords side let him come unto me all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text because they were the men that were afterward imployed in punishing the offenders and if this were so there could be no danger in slaying the innocent 2. that God who injoyned this did by his providence so order it that none but the guilty should come in their way to be slain by them Vers 29. For Moses had said Consecrate your selves to the Lord c. One reason is here given why the Levites did so readily undertake this dangerous service and so impartially execute Gods command upon those that were tied to them by the nearest bonds to wit because Moses had told them that hereby they should so â—onsecrate themselves to the Lord and offer a sacrifice as it were so pleasing to him that
when the Sabbaticall year began secondly for all the Sabbaticall year thirdly for the eighth year till both barly and wheat harvest of that they had sown that year was fully gathered and made ready for use which was not till the ninth year was wellnigh come and thus the increase of the sixth year served for three years Now for the year of Jubile concerning which they had more reason to doubt because then they did neither sow nor reap for two years togeâ—her to wit the fourtyninth year which was the seventh Sabbaticall year and the fiftieth which was the year of Jubile by what is said concerning the seventh year â—â—e like must be conceived concerning that too namely that then God would give such a blessing to the sixth year that the increase thereof should serve for foure years that is for part of foure years Vers 23. The land shall not â—e sâ—â—d for ever c. See the note upon vers 10. Vers 25. If any of hiâ— kin come to redeem it then shall he redeem that which his brother sold This kinsman that was allowed to redeem the possession which his poore brother had sold was a figure of Christ who being near to us and allyed in the flesh is called our God that is our redeemer or deliverer Esai 59. 20. and our brother Heb. 2. 11. He is not ashamed to call them brethrew and he it is that hath redeemed us and our heavenly inheritance unto us in our low depressed and poore estate Hos 13. 14. I will ransome them from the power of the grâ—ve and will redeem them from death 2. Cor. 8. 9. Though he was rich yet for your sakes he became poore that ye through his poverty might be rich Vers 29. And if a man sell a dwelling-house in a walled city c. In two particulars the Law here given for the sale of houses in walled towns differs from that before given for the sale of their land first whereas they might redeem their land at all times their houses in walled towns they might not redeem unlesse they did it within a year secondly whereas their lands did alwayes return to the first owners at the year of Jubile their houses in walled towns did not return to those that sold them at the year of Jubile but if the owners redeemed them not within a year they were alieâ—ated from them for ever Of which differences these reasons are probably given First because â—pon these houses if not redeemed within so short a time much cost might be bestowed by him that had bought them for the altering repairing or enlarging of them and therefore it was not fit they should be redeemed as lands were and on the otherside in many years they might be much decayed and so not be restored in the same condition they were in when they were sold as lands might Secondly because the perpetuall alienating of these houses in walled cities did not make such confusion in the tribes as the alienating of their lands since it cannot be thought that in populous cities onely men of one and the same tribe inhabited Thirdly because men might better part with their houses then their ground that should yield them food and sustenance yea these houses might be burthensome to the owners becoming poore rather then usefull Vers 31. They may be redeemed and they shall go out in the Jubile That is the houses in villages to wit because the lands could not be without farmhouses stables c. Vers 33. For the houses of the cities of the Levites are their possession c. Therefore as the Israelites had liberty to redeem their possessions of lands and enjoyed the priviledge of receiving them back again at the year of Jubile so it was fit the Levites should have the same priviledges concerning their houses in the cities allotted them because they had no other possession in the land Vers 34. But the field of the suburbs of their cities may not be sold c. The field of the suburbs of which see Numb 35. 4 5. appointed for the keeping of their cattel might not be sold at all left wanting that necessary help they should be forced to leave their dwellings to the great damage of the whole people God having thus dispersed them in severall cities in every tribe that they might watch over the souls of the people This continued during the politie of the Jews what was after done see Acts 4. 36 37. Joses a Levite having land sold it and brought the money and laid it at the Apostles feet Vers 36. Take thou no usury of him nor increase That is of thy poore decayed brother whether he be an Israelite born or a stranger that is become a proselyte for to both these they are commanded to lend in the foregoing verse and therefore from both these they are here forbidden to take usury or increase Vers 39. Thou shalt not compell him to serve as a bond-servant That is thou shalt not compell him to serve for ever nor use him basely and hardly but as a brother Vers 40. And shall serve thee unto the year of Jubile The ordinary time of their service was but for six years Exod. 21. 2. but in some cases their ears were bored and they were to serve for ever Exod. 21. 6. But in the first if not in both these cases the Jubile was to put an end unto their service and they were to be set free And as their serving for ever had an end at the year of Jubile so also all their other legall ordinances which were ordained to continue for ever had their period at the evangelicall Jubile of which this was a type Vers 41. And then shall he depart from thee both he and his children with him c. And so also his wife Exod. 21. 3. If he came in by himself he shall go out by himself if he were married then his wife shall go out with him Vers 46. They shall be your bond-men for ever That is those servants which you buy that are of other nations for these yea though they were proselytes were not set at liberty at the year of Jubile But over your brethren the children of Israel ye shall not rule one over another with rigour Namely first they must not be put to such vile works and base imployments as their bondmen of the Gentiles secondly they must not be held in perpetuall bondage but must go out free they their wives and children at the year of Jubile thirdly they must not be sold to others for bondmen as the Gentiles were these things are meant here by ruling over them with rigour for cruelly they might not deal with their bondmen that were of the Gentiles CHAP. XXVI Vers 5. ANd your threshing shall reach unto the vintage c. That is you shall have such plentifull harvests that before you can have threshed out your corn the vintage shall come and such rich vintages that before they be ended it shall be
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
against the Lord. The greatest difficulty in thesewords is what is meant by the first clause every oblation of theirs But the most of Expositours agree that this is mentioned as a generall comprehending all those particulars after mentioned as if it had been thus expressed every oblation of theirs shall be thine that is every meat-offering every sinne-offering and every trespasse-offering of theirs and indeed I see not of what particular sort of sacrifice it can be meant because they are all besides expressed by name Vers 10. In the most holy place thou shalt eat it That is in the court of the tabernacle or the tents or houses round about it which is called here the most holy place to wit in respect to the camp of Israel and afterwards the citie Jerusalem which were holy places for the like holy things as they were called to be eaten in the Passeover peace-offerings c. yea and in respect to the great court for the people which was without the priests court mentioned 2. Chron. 4. 9. and called therefore the outer court Ezek. 42. 14. Vers 11. And this is thine the heave-offering of their gift with all the wave-offerings c. That is the right shoulder and the wave-breast of their peace-offerings with all other gifts that they were heaved and waved no part thereof being burnt upon the altar Vers 12. All the best of the oyl and all the best of the wine and of the wheat the first-fruits of them c. These things here mentioned were allotted for the priests sustenance Some of the first-fruits of their land were brought to the Lord at their three great feasts as a sheaf of their barley at the feast of Passeover or unleavened bread chap. 23. 10. and two loaves of their new wheat at the feast of Pentecost ver 17. and the first of their wine and oyl at the feast of tabernacles But these were brought in the name of all the inhabitants of the land in generall Besides these thereâ—ore particular men were of their own corn and fruits to bring the first-fruits unto the Lord as is enjoyned in severall places Exod. 22. 29. and 23. 19. c. concerning which there is no other direction given but that thâ—y should be of the first and of the best as is here expressed the quantity being left to the free bounty of the owner according as he had found the blessing of God upon his grounds and of these first-fruits is this place to be understood Some indeed make a difference betwixt the first-fruits mentioned here ver 12. and the first ripe mentioned in the following verse What soever is first ripe in the land which they shall bring unto the Lord shall be thine which they say is meant onely of those first ripe fruits which the people were to bring to the priests concerning which the Law speaks Deut. 26. 2. But whether there can be any such difference gathered from the Scripture is very questionable Vers 16. And those that are to be redeâ—med from a maneth old shalt thou redeem c. That is the first-born of men for though in the foregoing verse there is mention made of the redemption of the first-born both of man and beast Neverthelesse the first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem yet this hath reference onely to the first-born of men as is evident 1. because it is said here they were to redeem them at a moneth old which was indeed the time for the redemption of the first-born of men but the firstlings of beasts were to be given to the Lord at eight dayes old Levit. 22. 27. and therefore it seems were at that age to be redeemed and secondly because the estimation or price with the priest is here appointed to set upon the first-born that were to be redeemed is five shekels which was indeed the price for the redemption of the first-born of men Numb 3. 46 47. and Levit. 27. 6. But it is no way probable that the same price of redemption was set upon the first-born of men and the firstlings of unclean beasts of the firstling of an 〈◊〉 we reade expressely that it was to be redeemed with a lambe Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts or else that they were reasonably rated by the priâ—st accoâ—ding to their value Vers 17. But the firstling of a cow or the firstling of a sheep or the firstling of a goat thou shalt not redeem they are holy See Deut. 15. 19. Vers 19. It is a covâ—nant of salt for ever c. That is in liew of your service in the tabernacle I have allotted you this for your maintenance by a perpetuall and unchangeable covenâ—nt Now this covenant in regard of its perpetuity is here called a covenant of salt and so also Gods covenant with David 2. Chron. 13. 5. either in reference to that Law Lev. 2. 13. Every oblation of thy meat-offering shalt thou season with salt neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering as if it had been said that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever even as that which he had made with the Israelites that every sacrifice should be salted with salt or else because salt having a virtue to preserve any thing from corruption therefore by a covâ—nant of salt is meant onely a stable firm and incorruptible covenant Vers 20. Thou shalt have no inheritance in their land neither shalt thou have any part among them That is when the land shall be divided by lot there sha ll be no lot for the Levites Indeed they had cities to dwell in and suburbs but tho se also were given them from the other tribes Numb 35. Vers 22. Neither must the children of Israel henceforth come nigh the tabernacle c. To wit as they offered to do in the rebellion of Korah Vers 23. But the Levites shall do the service of the tabernacle of the congregation and they â—hall bear their iniquity That is the Levites shall bear the punishment of their own iniquity if they transgresse yea and of the peoples if by their not watching over the holy things they be suffered to transgresse Vers 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floore That is this tenth of your tithes which you shall give to the priest the Lord will accept at your hands no lesse then if having lands you should pay tithe of the increase thereof as the rest of the people do unto you Vers 32. Neither shall ye pollute the holy things of the children of Israel lest ye die Which might be done by the uncleannesse of the priests and many other wayes CHAP. XIX Vers 2. SPeak unto the children of Israel that they bring thee a red hoifer
taken prisoners in this battel for hereby he taught them at first how unable they were in themselves to conquer those nations that so they might learn to trust in God and not in themselves If one king thus prevailed over them how should they be able to destroy all the inhabitans of the land combining themselves together if the Lord should not assist them Vers 2. And Israel vowed a vow unto the Lord c. That is the Israelites intending to renew the battel and again once more to set upon Arad and his army called upon God for help and vowed to devote unto him their enemies and all their cities that is utterly to destroy them If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities for when things were thus devoted the persons were killed the cities burnt and the goods confiscate to the Lord so that nothing was reserved for their own private use as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law Exod. 23. 32. Thou shalt make no covenant with them nor with their gods Vers 3. And the Lord hearkened to the voice of Israel and delivered up the Canaanites That is this army of Arad whom in a second battel after this vow they vanquished and destroyed And they utterly destroyed them and their cities and he called the name of that place Hormah But how could they being so farre off in the wildernesse destroy their cities lying within Canaan surely had Moses at this time entred Canaan in the pursuit of Arad he would not have fallen back again into the deserts It seemeth therefore that the accomplishment of this vow was performed long after to wit by the men of Judah and Simeon when they were come into the land of Canaan as is expressed Judg. 1. 17. And Judah went with Simeon his brother and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the citie was called Hormah so that this clause was here inserted either by Mosesprophetically or by some other holy man afterwards Vers 4. And they journeyed from mount Hor by the way of the red sea c. That is they went from Hor Eastward a way that led to the red sea which lay North and South the common rode from Gilead and Moab to Eziongaber c. and so crossing that way they passed on to Zalmonah and so turning then Northward to Punon as is expressed Numb 33. 41 42. and here it seems it was that the Israelites were punished with fiery serpents And the soul of the people was much discouragâ—d because of the way That is because they were led a great way about through a desert full of wants and difficulties and that the rather because now they began to think puffed up with their late victory that it had been easie for them to have forced a passage the nearest way Vers 5. And the people spake against God and against Moses c. And so tempted Christ 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Vers 6. And the Lord sent fiery serâ—ents among the people c. So called because their venemous biting did cause a grievous burning in the bodies of the Israelites It may seem that they were a kind of serpents with wings that so flying amongst them did here and there seise upon them and bite them such as the prophet speaks of Esa 14. 29. Out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent The word in the originall is Seraphin that is Burners the very same name whereby the Angels are called Esa 6. 2. because of their burning zeal for Gods glory The wildernesse through which the Israelites now went did abound with many sorts of these serpents and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions Deut. 8. 15. onely God had hitherto kept them from hurting his people till now for their sinne he gave them power to bite and kill them and indeed the punishment was just according to their sinne for now God gave them just cause to complain of thirst and with the venemous biting of fiery serpents he punished their virulent tongues to whom that might well be applyed which the Psalmist speaks Psal 140. 3. They have sharpened their tongues as a serpent adders poison is under their lips Vers 8. Make thee a fiery serpent and set it upon a pole c. This was the way which the Lord prescribed for the curing of the Israelites that were bitten with fiery serpents namely that Moses should make a fiery serpent that is a figure or representation of those fiery serpents wherewith they were stung and that of brasse as we may see in the following verse the better to represent their fiery quality because brasse is of a fiery colour and therefore it is said of the Cherubims that Ezekiel saw in a vision Ezek. 1. 7. that they sparkled like the colour of burnished brasse and then set it upon a pole to the end that it might be seen from every quarter of the camp so that every man that was stung with the fiery serpents might look upon this brasen serpent and thereby might be healed Now this way of cure the Lord prescribed for two reasons first because this being no naturall way of cure did the better discover that it was of Gods mercy and secondly that it might be a type of Christ and our redemption by him John 3. 14 15. As Moses lifted up the serpent in the wildernesse even so must the sonne of man be lifted up That whosoever believeth in him should not perish but have eternall life For first as the Israelites were bitten with fiery serpents and that biting was mortall and deadly so was all mankind in our parents mortally stung and bitten by Satan that old serpent Rev. 12. 9. so that their whole nature is envenomed with sinne as a deadly poison and as it were set on fire of hell as S. James speaks of the tongue in particular James â— 6 8. and that so that without some way of recovery they must needs perish everlastingly By one man sinne entred into the world and death by sinne Rom. 5. 12. and the sting of death is sinne saith the same Apostle 1. Cor. 15. 56. Secondly as the brazen serpent which Moses made for the cure of the Israelites had the outward form of those fiery serpents yet had not the poyson of those serpents in it so Christ came in the likenesse of sinnefull flesh Rom. 8. 3. and yet was without sinne Thirdly as the brazen serpent was lifted upon a pole that when any man was stung with the fiery serpents he might lift up his eyes and look upon it so Christ was lifted upon the crosse to the end he might save death-stung sinners or rather so was Christ lifted up and held forth
and thorns in your sides c. That is they shall be continuall snares seducing you out of the right way and withall will be vexing and troubling you and so will mischief you both in soul and body Vers 56. Moreover it shall come to passe that I shall do unto you as I thought to do unto them That is destroy you and root you out of the land CHAP. XXXIV Vers 3. THen your South quarter shall be from the wildernesse of Zin c. God within Jordan and sheweth the bounds of it on every side first that his people might see his bounty providence who had given them so large 〈◊〉 good a land secondly that they might know punctually how far they were to proceed in their conquests and where to stay thirdly to strengthen their faith and to assure them that God had marked out that their dwelling for them fourthly that according to these bounds and limits they might now make a division of the land In these words of the third verse the description of Canaans bounds begins with the South quarter and he draws along the South border from the East to the West for the wildernesse of Zin lay at the very East end of this South border in the corner where it joyned with the East border and so from thence it is said that though the South border went on by the coast of Edom yet thâ— beginning of it Eastward was in the wildernesse of Zin right against the South end of the salt sea that is the lake of Sodome called also the dead sea because it had no fish or living thing in it of which see the note upon Gen. 14. 3. and going by the coast of Edom it turned from the South vers 4. that is inward towards Canaan to the ascent of Akrabbim or Maalchakrabbim Josh 15. 3. and so passed on to Zin that is toward the city Zin whence the adjacent wildernesse had its name and there turned inward again from the South to Kadesh-barnea and so went forward again to Hazaraddar which Josh 15. 3. is reckoned as two places Hezron and Addar and so it passed unto Azmon yet Josh 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon and from thence it fetched a compasse again and went on to the river of Egypt that is the river called Sihor Josh 13. 3. and so went out at the sea that is the Mediterranean or Midland sea called in the next verse the great sea to wit with respect to those lakes of Sodome and Genezareth in the land of Canaan which were also called seas And this was the West end of the South border Vers 6. And as for the Western border you shall even have the great sea for a border Thus the borders of the land are carried about from South to North this midland sea from the South to the North being the West border and so again it turneth about afterwards from the West to the East which was the North border Vers 7. From the great sea you shall point out for you mount Hor. That is it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed which was Southward in the edge of Edoms land chap. 33. 37 38. but another mountain on the North side of Canaan and it is thought by some to be the same that is elsewhere called Lebanus and by others that which in by Josh 13. 5. is called mount Hermon Vers 8. From mount Hor ye shall point out your border unto the entrance of Hamath That is from Hor this your North border of the land shall strike right forward to the entrance of Hamath a city called A mos 6. 2. Hemath the great and so forth on to Zedad and thence to Ziphron and so it shall end at Hazar-enan Vers 10. And ye shall point out your East border from Hazarenan to Shepham c. That is your East border which turns again from the North to the South where at first it began shall go straight on from Hazar-enan to Shepham called 1. Sam 30. 28. Siphmoth and so to Riblah on the East side of Ain and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth which is called the lake of Gennesareth Luk. 5. 1. and the sea of Galileâ— or Tiberias John 6. 1. and so thence to Jordan and so shall end at the salt or dead sea vers 12. Vers 17. These are the names of the men which shall dâ—vâ—de the land unto you Eleazar the priest c. Eleazar amongst the rest is appointed to have a hand in this work of dividing the land first as a type of Christ to shew that by him they enjoyed that promised land but especially that by him we come to have entrance into the heavenly Canaan he being therefore gone before that he might prepare a place for us secondly that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb 27. 21. thirdly because the priests and the Levites though they had no inheritance as the other tribes yet were they to have cities and suburbs fourthly because that this whole businesse might be sanâ—tified to them it was to be begun with prayer and ended with thanksgiving Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation Gen. 15. 16. Eleazar being indeed the fourth from Levi who went with Jacob into Egypt Vers 19. Of the tribe of Judah Caleb the sonne of Jephunneh c. The tribes are no where else named in the order here observed and therefore it is most probable that God did purposely thus name them here in the very same order as they should inherit the land their inheritance abutting one upon another as their names are here joyned together to make it the more evident that they were allotted their portions by the wisdome and providence of God CHAP. XXXV Vers 2. COmmand the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in c. Thus that which Jacob did at first threaten as a curse against Levi Gen. 49. 7. I will divide them in Jacob and scatter them in Israel is turned into a blessing and their reproch changed into a matter of honour and dignity for they are now dispersed into severall cities through the whole kingdome where they dwelt unlâ—sse it were when they went in their courses to serve in the tabernacle that they might be as Gods watchmen standing in so many watch-towers to look to the people to instruct them continually in the law of God and to keep them from being corrupted either in doctrine or manners But this and other places do almost fully satisfie that the whole cities and their suburbs afterward set apart for their dwelling were entirely the Levites possession and divided amongst them and
perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever first because the Lord had blessed them that is he had prospered them so that they were able to pay for that which they had occasion to desire of them secondly because the Lords eye was upon them to take care of them in their travels through the wildernesse for that is the meaning of those words He knoweth thy walking through this great wildernesse so that having God to watch over them they need not seek to supply themselves in an unlawfull way and thirdly because they had found this true already for fourty years together and therefore might the more securely rest upon God These fourty years the Lord thy God hath been with thee thou hast lacked nothing Vers 9. I have given Ar unto the children of Lot for a possession Ar was a chief mountain and the city thereon the royall city in the Moabites land Numb 21. 15 28. and so it is put here for the whole countrey Vers 10. The Emims dwelt therein in times past a people great and many and tall as the Anakims By interpretation terrible ones Gods hand must needs be acknowledged in driving out such giants before the Moabites which happely is alledged here first as an evidence that God had given them that land which was not therefore to be taken from them by the Israelites and secondly as an encouragement to the Israelites for if God had done this for the Moabites much more might they expect that he would do it for them Vers 20. The Ammonites call them Zamzummims That is presumptuous wicked ones See the note on verse 10. Vers 23. And the Avims which dwelt in Hazerim even unto Azzah the Caphtorims c. The Caphtorims here mentioned are the Philistines or else some other people that joyned with the Philistines and drave out the Avims which dwelt in Hazerim that is the land of the Philistines and possessed their countrey See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 14. Vers 26. And I sent messengers out of the wildernesse of Kedemoâ—h There was a city of that name in Sihons countrey Josh 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace which was according to the Law after given Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable See the note upon Numb 21. 21 22. Vers 28. Onely I will passe through on my feet We will ask nothing of thee gratis but onely this that we may passe through thy countrey Vers 29. As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me For though the children of Esau denyed them a passage through their countrey which was the nearest way Numb 20. â—0 21. yet when they turned aside and went along by their coast in the outskirts of their countrey they permitted this and withall the people afforded them meat for their money as is evident by this place so it seems it was too with the Moabites Indeed some couceive that they onely allowed them a passage through their countrey but refused them provision which they ground upon that place Deut. 23. 3 4. But I rather think the meaning of that place is that they did not come forth to meet the Israelites with bread and water as those use to do that wish good successe and rejoyce in the welfare of the people to whom they bring it for this they might fail in and yet the people might sell them provision as they went along and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey and did sell them meat and water for their money though it is true indeed that afterwards when the Israelites had destroyed Sihon and Og and their people fearing lest they should do the same to them because the land of the Moabites bordered upon these countreys they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able Numb 22. 1 c. Vers 34. And utterly destroyed the men and the women c. This doubtlesse they did by the speciall command of God and it was much according to the Law afterwards given them Deut. 20. 16. Vers 36. And from the citie that is by the river To wit Ar Numb 21. 15. Vers 37. Onely unto the land of the children of Ammon thou camest not nor to any place of the river Jabbock c. To wit on the outside of Jabbok which was the border of the Ammonites Josh 12. 2. with whom God had charged them not to meddle verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok of which Moses had said before that the bordâ—r of the children of Ammon was strong Numb 21. 24. It is iâ—deed said Josh 13. 24 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon but that is meant of the land which was now in the possession of Sihon King of the Amorites though it had formerly belonged to the children of Ammon till Sihon took it from them for with the land which was in the possession of the Ammonites at this time the Israelites did not meddle as is here fully expressed CHAP. III. Vers 2. ANd the Lord said unto me Fear him not c. Because this King was a giant of such a formidable stature vers 11. therefore the Lord doth particularly encourage his people not to be afraid of him Vers 4. Threescore cities all the region of Argob the kingdome of Og in Bashan As if it had been said There were amongst others 60. cities which we took in the region of Argob a province or shire in Bashan and therefore it is called the region of Argob which is in Bashan 1. Kings 4. 13. Vers 5. All these cities were fenced with high walls gates and barres c. The strength of this countrey is here thus described both thereby the better to set forth the mighty power of God who had subdued so strong a countrey before them and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies Vers 9. Which Hermon the Sidomans call Sirion c. Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead and oâ—hers that which is elsewhere called Lâ—banus however evident it is that in the Scripture it is called by five severall names to wit Hermon Sirion and Shenir here and then Sion Deut. 4. 48. and Hor Numb 34. 7. and that partly because by divers people it was diversly named and partly with
hear his Prophets But principally this was fulfilled upon the Jews who would not hearken to the words of Christ when God destroyed the city and the Sanctuary as was prophecyed Dan. 9. 26. and poured upon the people his uttermost wrath 1. Thess 2. 16. Vers 22. When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken That we may rightly understand the rule here given for the discovery oâ— false pâ—ophets we must note two things first that it must be understood onely of such â—redictions of prophets wherein they foretold some strange and miraculous thing thaâ— should come to passe as a proof that they were truly sent from God for if these indeed camâ— not accordingly to passe the people might be sure that they were false prophets and that God had noâ— sent them But now in other predictions as in foretelling some judgement or blessing that should befall men that which they foretold migâ—t not come to passe and yet they that foretold these thiâ—gs might be the true Prophets of God for â—ll that for thus we know it was with the Prophet Isaiah when he told Hezekiah that he should die of his sickâ—â—sse 2. Kings 20. 1. and with Jonah when he prophecyed that after fourty dayes Niniveh should be destroyed Jonah 3. 4. and the reason of this is because in all such predictions the people mighâ— know judging thereof by the known rule of Gods word that these were conditionally foretold though the condition were not expressed and therefore that in case they repented God would not inflict the evil denounced against them and in case they were not obedient unto God he would hold back the blessings promised and secondly that though the not accomplishing of signes foretold be made here a sure mark of false prophets yet we must not hence inâ—erre that on the contrary when signes foretold did accordingly come to passe that was an infallible proof of true prophets for if they taught any thing contrary to the written word touching matters of faith and of the worship of God the people were to hold to the written word and not to believe them but to punish them as false prophets though they did confirm their sayings that did indeed come to passe as they were before taught Deut. 13. 1 2. c. But the prophet hath spoken it presumptuously To wit because he did so boldly foretell that such a thing should come to passe having no warrant for it from God withall because it was indeed a high degree of arrogancie to father his fancies lies upon the God of truth saying that God had said that which he had not spoken Thou shalt not be afraid of him That is though he boast never so much of the certainty of that which he saith and that indeed God hath sent him and though he threaten in never so horrible a manner all the curses he can devise if you do not believe him yet thou shalt not be afraid of his brags and threatnings nor fear to put him to death as God hath appointed CHAP. XIX Vers 2. THou shalt separate three cities for thee in the midst of thy land c. That is in the heart of the land for the land being divided into three parts in the middest of each of these partitions was a citie of refuge chosen Moses had himself already assigned them three cities of refuge in the land without Jordan which they had already vanquished Deut. 4. 21. and now he gives order that when they had possessed themselves of the land of Canaan within Jordan they should there also set apart three cities of refuge more Vers 3. Thou shalt prepare thee a way c. That is thou shalt so order it that from all parts of the countrey round about these cities of refuge there be a direct plain fair high-way or causey leading to those cities and such as either by the breadth and fairnesse of the way or by marks set up purposely to distinguish it from others may be known to be the wayes leading to those cities of refuge to the end the man-slayer may not be hindered or incumbered by the uncertainty or foulnesse of the way but may speedily flie thither and so be safe Vers 4. Who so killeth his neighbour ignorantly c. The persons here mentioned that were to enjoy the priviledge of the cities ofrefuge are onely such as killed a man unwittingly by chance-medly as we usually call it but by the rule of proportion we may probably conceive that the like priviledge was afforded to him that killed a man merely in his own defence when he had no quarrell with him but onely sought to secure his own life Vers 5. As when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke c. And so strikes with all his might not fearing nor suspecting any evil that should be done thereby Vers 6. Lest the avenger of the bloud pursue the slayer while his heart is hot and overtake him because the way is long c. This last clause because the way is long sheweth that this verse follows as depending on the third verse the other two being inserted as it were by way of parenthesis and is added to shew thereason why they were appointed thus to chuse the cities of refuge in three severall divisions of the land namely left if the man thaâ— killed one ignorantly had too farre to flie ere he could come to a city of refuge the avenger because of the length of the way should overtake him before he could get thither Vers 8. And if the Lord thy God inlarge thy coast c. It is questioned by Expositours of what inlarging their coasts this is meant and because it is said chap. 7. 22. that they should not drive out the inhabitants of the land of Canaan at once but by little and little therefore some understand this of their full possessing of the land of Canaan to wit that however they did at first onely set apart three cities of refuge in the land within Jordan yet if afterwards they came to possesse the whole land of Canaan they should then separate three cities of refuge more therein But first because they never did separate six cities of refuge more within Jordan no not when they had the fullest possession of the land and secondly because those three cities that were separated within the land to wit Kedesh and Shechem and Hebron were situated in equall divisions proportionably according to the full extent of the land of Canaan therefore it is no way probable that God ever enjoyned them to have six cities of refuge in the land of Canaan within Jordan Others again think that in these words Moses speaks onely of three cities more that were to be added besides those three without Jordan to wit those three above mentioned which Joshua separated Josh 20. 7.
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ— that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâ—ly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maâ—â—er amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they â—led in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ— not steal if they must be so just in all their dealings as to restore the beast
to look to the ark and the other holy things And Moses commanded them saying At the end of every seven years c. The summe of this passage is briefly this that Moses commanded the priests to read this book of the law every seventh year which was the year of release amongst the people and that upon the feast of tabernacles that year Concerning the year of release and the phrase here used At the end of every seven years see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note first That the law which the priests were here enjoyned to reade amongst the people every seventh year on the feast of tabernacles was the originall copie of this book of the law which Moses wrote and which he now delivered to the priests to be kept by them Doubtlesse some part of the book of the law was read amongst them by the Levites every Sabbath day Acts 15. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day nor can it be questioned but that the people had books of the law in the reading whereoâ— they did dayly in private exercise themselves if this were required of their kings chap. 17. 18 19. much more may we think it was required of them that were of inforiour rank But yet once in seven years God would have this book to be read by the priests from the beginning to the end amongst the people both that being read in such a solemn manner it might take the deeper impression in them and so cause them to fear the Lord their God and to observe to do all the words of this law as it follows vers 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had and which were read and expounded to them every Sabbath day did agree with this originall which Moses wrote and secondly that the reason why God appointed this to be done on the year of release was not onely because that year they had most liberty of mind to intend that service the lâ—nd lying that year at rest and themselves being freed from the danger of having their debts exacted of them but also because it was a holy year the Sabbath of years and so the fitter for this extraordinary duty and thirdly that this was appointed to be done at the feast of tabernacles that year because then all Israel came to appear before the Lord as it is said vers 11. for though the males onely were bound to come up at the feast Exod. 23. 17. yet they did usually carry with them their women also and therefore it is said vers 12. Gather the people together men and women and children c. that they may hear and that they may learn c. Vers 14. Call Joshua and present your selves in the tabernacle of the congregation c. This was thus done that the people might be fully satisfied that he was called of God to this place and that Joshua himself might be put in mind that he was but Gods deputy and so might still acknowledge Gods sovereignty over him and be the more faithfull in discharging the trust which God had put into his hands Vers 16. This people will rise up and go a whoring after the gods of the strangers of the land whither they go to be amongst them The gods whom they have vanquished as it were that could neither preserve themselves nor the people that served them for the worshipping whereof the land had spewed out these her inhabitants Vers 17. I will forsake them and I will hide my face from them c. That is I will cast them off and take no more charge of them as my people and so when all kind of miseries do then come upon them though they seek for me to help yet I will hide my face from them aâ—d will not regard them Vers 19. Now therefore write ye this song for you and teach it the children of Israel c. To wit that which followeth in the following chapter containing a prophecy of their falling away from God and Gods just judgement upon them for this their apostacy It was given in a song that it might be the better remembred and might the more work upon their affections and the Israelites were to learn and sing it that in time to come when they should so provoke God by their sinnes as is there set forth and God should thereupon punish them with those very evils which are there foretold this song as out of their own mouths might be a witnesse for God against them to wit that the evils they suffered were of Gods sending as being the very judgements which God had long since threatned and that God had in that song given them warning enough and they were therefore inexcusable because notwithstanding this warning they had brought these miseries upon themselves Vers 21. For I know their imaginations which they go about even now That is what they will do hereafter I know now yea I see the false hypocrisie of their hearts and their pronenesse to idolatrie even at this present This I conceive is the drift of these words yet it might be also intended to intimate that there were some amongst them that had base apostatizing thoâ—ghts already in their hearts Vers 26. Take this book of the law and put it in the side of the ark of the covenant c. That is not the ark for there was nothing in the ark save the two tables of stone which Moses put there in Horeb 1. Kings 8. 9. but on the outside of the ark where was the pot of Manna and Aarons rod. And this was appointed to signifie that it was the law of God though written by Moses and so the people might heare it with the more reverence and attention when it was brought forth thence and read amongst them and withall that God would keep and preserve it and take vengeance on those that should disregard and dispise it Indeed this was that very book which was found in the treasurie of the temple in Josiahs time 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages and kept in some other place of the temple wherein seeing they transgressed the directions which God here gave to the priests no marvell though this precious treasure was for some years lost and not looked after Vers 28. That I may speak these words in their ears and call heaven and earth to record against them See the note chap. 4. 26. CHAP. XXXII Vers 1. GIve ear O ye heavens and I will speak and hear O earth c. That is the song mentioned in the former chapter which God gave Moses vers 19. and commanded him to teach the people And this Rhetoricall expression which Moses useth in the beginning of this song is to imply first of what great importance