That is if you do not punish him according to that Law before given Exod. 22. 18. Thoâ— shalt not suffer a witch to live Verâ— 9. For every one that curseth his father or his mother shall surely be put to death This word for hath reference to the foregoing exhortation sanctiâ—ie your selves and be ye holy c. and it must be extended also to all the parâ—icular penall statutes that follow in this chapter as if it had been said For if you do not sanctifie your selves and keep my statutes behold thus and thus as you shall now hear have I in all those following particulars appointed you to be punished The Law that is first here delivered is for the putting of him to death that curseth his father or his mother which is not meant of every wayward word but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents of which see Exod. 21. 17. By what manner of death they were to die it is not expressed Some conceive that because stoning is appointed both in the beginning and end of the chapter as may be seen ver 2. and ver 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended But however in this particular of children that cursed their parents we may the rather think it was so because elsewhere this kind of death is appointed for rebellious children Deut. 21. 20 21. His bloud shall be upon him That is he is the cause of his own death which is added to shew that however men may think this Law too severe yet he hath deserved this punishment and must therefore undergo it Verâ— 10. He that committetâ— adultery with his neighbours wife the adulterer and the adulteresse shall surely be put to death Namely by stoning as it may probably be gathered from these places Deut. 22. 22 23 24. If a damsell that is a virgin be betrothed unto an husband and a man find her in the citie and lie with her Then ye shall bring them both unto the gate of the citie and ye shall stone them with stones that they die and so also Deut. 16. 38 40. and John 8. 4 5. The words of this Law are onely expresse for the adultery of the wife and so they are also Deut. 22. 23 24. Nor do we any where reade that the husband breaking the covenant of marriage by lying with a single woman was punished with death and that because the adultery of the wife in some degrees is more injurious to the husâ—and by causing him to father a bastard brood Vers 14. And if a man take a wife and her mother â—t is wickednesse they shall be burnt with fire both he and they That is the man and both mother and daughter married to him if both consented to this wickednesse or either of them indifferently whether mother or daughter that is taken to the other And the severity of the punishment was to shew the â—ainousnesse of the sinne Vers 15. And if a man lie with a beast he shall surely be pâ—t to death and ye shall sâ—ay the beast Both to shew how horrible and detestable that fact was as likewise that the â—ight of such a beast being unfit for other imployments also for no man would willingly keep such an one might not bring to remembrance so filthy a sin Vers 16. They shall surely be put to death their bloud shall be upon them That is both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality Vers 17. And if a man shall take his sister c. In this law concerning the punishment of incest between the brother the sister there is mention made of their seeing one anothers nakednesse whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse or else because this might happen this is added to shew the hainousnesse of the sinne and how justly it is appointed to be punished with death The manner of their death is not expressed and therefore happely that was left to the Magistrate or else it was stoning as is noted before upon ver 9. onely it is said they shall be cut off in the sight of their people whereby is intended that they were immediately to be put to death and that openly for a warning to others and that if the Magistrate should forbear to cut them off then the Lord himself would do it Vers 18. And if a man shall lie with a woman having her sicknesse c. That is if he doth it wittingly for if he did it unwittingly he was onely rendred unclean thereby and was to be purified and to make an atonement for himself according to the direction of other Laws Vers 19. They shall bear their iniquities That is they shall be cut off for the puniâ—hment of incest being expressed in other places here it suffices to expresse their guiltinesse Vers 20. They shall bear their â—inne they shall die childlesse That is they shall presently be put to death Here the phrase is thus carried to shew that one reason why the Lord appointed such to be cut off was that the Land might not be filled with the issue of such unclean mixture CHAP. XXI Vers 1. THere shall none be defiled for thâ— dead among his people That is none of the inferiour priests shall by reason of mourning for the dead defile themselves to wit by touching their dead bodies or being in the house where their dead bodies were or coming nigh them aâ—d so consequently being present at their funeralls c. And severall reasons may be given why this was forbidden 1. that they might not too frequently be thereby disabled from attending the work of their prieâ—â—ly office 2. that hereby it might be seen that there was a higher degree oâ— holinesse required in the priests then in the rest of the people 3. that they might be the clearer types of the Messias who should be so exactly holy 4. that their refâ—aining to mourn might be a reall inâ—â—ruction to the people of the hope of the resurrection and 5. to teach us what purity is required in those that are by Christ made priests unto God Rev. 1. 6. Vers 2. But for his kinne that is near to him that is for his mother and for his father c. Amongst others here expressed for whom the priests might defile themselves the brother is one But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren Lev. 10. 6. Uncover not your heads neither rend your clothes leâ—t you die c. I answer that charge was extraordinary and peculiar 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren and 2. Because they were newly that day entred upon the execution of their priestly office for
not been lien with Prov. 9. 12. For she sitteth at the doore of her house on a seat in the high places of the street Vers 15. When Judah saw her he thought her to be an harlot because she had covered her face The meaning is not that he judged her to be an harlot because she had covered her face for this was a signe of modestie rather then of whorish impudency Gen. 24. 65. Rebekah took a veil and covered her self when she saw Isaac coming towards her but that seeing her set in such a manner in an open place as harlots used to do and doubtlesse in the dresse and attire of such light women he imagined she was an harlot and these words because she had covered her face are added to intimate what it was that made him thus to mistake being she was his daughter in law to wit because she was veiled and so her face being hidden he could not know her Vers 16. And she said What wilt thou give me This she said both as following the custome of harlots Ezek. 16. 33. They give gifts to all whores and also especially that she might have somewhat to witnesse by whom she had conceived if she proved to be with child It may seem somewhat strange that when she began to speak to him he should not know her by her voice but for this we must consider 1. that if she spake with a low and soft voice under a pretence of secrecy in that case a knovvn voice may be easily mistaken 2. that much art may be used by a subtile woman in changing the ordinary tone of her voice and speech 3. that Judah having now his lust inflamed and being carried away with a violent passion might easily be so farre blinded and transported as not to discern a fraud of this nature which he had no cause in the world to imagine or suspect Vers 24. And Judah said Bring her forth and let her be burnt By the law of God afterwards given to defile a betrothed woman which was here Tamars case in regard she was promised to Shelah and by the law he was to marry her was adultery and as adultery to be punished with death Deut 22. 23 24. If a Damsel that is a virgin be betrothed unto her husband and a man find her in the citie and lie with her then ye shall bring them both out unto the gate of that citie and ye shall stone them with stones that they die And it seems such was the law and custome of these times yea though they were widows onely as by that law they were to be stoned so by the law in these times and places they were to be burned which Judah was very forward to presse against Tamar out of a desire to bâ— rid of her that he might be no longer in danger of her being married to his sonne Shelah yea so farre was he transported with his passion herein that he would have burnt which was against the light of nature both her and the fruit that was conceived in her womb Concerning Judahs power of pronouncing such a sentence against her the judgement of Expositours differs much 1. Some conceive that at this time in those countreys there was not that exact form of a Commonweal established amongst them as was afterwards in processe of time nor such a strict legall way in judiciall proceedings but that every one that vvas the head of a family had in his own family power of life and death and so Judah did indeed pronounce sentence of death against Tamar who belonged to his family which indeed may seem the more probable because vvhen being brought forth she had discovered by whom she was with child there was no further proceeding against her which shovvs the judgement was much in his power Nor is that argument of any great strength that is brought against this to wit that she dwelt now with her own father over whom Judah could have no such power to fetch her thence and punish her as he pleased since she might be fetched to Judah under some other pretence and then he might proceed against her But 2. others conceive that Judah had no such power to pronounce sentence against her but onely made known his will to have a strict course taken against her Bring her forth saith he and let her be burnt that is let her be carried before the magistrate and be punished with burning according to the law of the countrey And this indeed is the common opinion of the most Expositours Vers 25. When she was brought forth she sent to her father in law c. This she did being apprehended or brought forth to tryall either to stay his proceedings against her if Judah were to be her judge or at least some vvay to smother it before it came to a publick hearing Vers 26. She hath been more righteous then I. That is my fault vvas greater then hers I did it of mere lust she as provoked by my injustice because I gave her not to Shelah my sonne and so I vvas also the occasion of her sinne Vers 28. When she travelled the one put out his hand This shovvs that her labour vvas most hard and dangerous the child coming not according to the ordinary course of nature the Lord therein correcting both Tamar and Judah for their sinne And the midwife took and bound upon his hand a scarlet threed As persvvading her self that she vvould have tvvins and that this vvould be the first born she ties a scarlet thred upon his vvrest that might be a mark to knovv him from the other a mark that to him belonged the primogeniture honour but herein she vvas deceived for this child vvho vvas aftervvards called Zarah drevv back his hand vers 29. and then the other came forth and vvas born first called thereupon Pharez vvho vvas to be the stock out of vvhom should come the promised seed and therefore as an obscure testimonie thereof contrary to the ordinary course of nature he brake out first Vers 29. This breach be upon thee That is the breach is thine thou hast made it and shalt carry the name of it upon thee for Pharez in the originall signifies a breach And indeed principally to shevv the birth of Pharez vvho vvas one of Christs progenitours vvere all these things here related concerning Judah there being nothing spoken of the marriage of the other sonnes of Jacob except Joseph and that because hereby vve may learn that it vvas of mere grace that this family the fruit of incest vvas chosen to be the stock from vvhence the Messiah should spring and that he vvill not reject great sinners that vvould be the sonne of those that vvere guilty of such infamous sinnes CHAP. XXXIX Vers 2. ANd he was in the house of his Master the Egyptian This is added to shew that though Gods blessing vvent along with him yet still he suffered him to be in servitude or else to expresse Josephs patient bearing
Canaan vvas a type and pledge Vers 31. And Israel bowed himself upon the beds head Namely to God by vvay of thankfulnesse both for those promises in the faithfull expectation vvhereof he had desired to be buried in the land of Canaan and for this present mercy that novv by Joseph he vvas assured that he should be buried in the promised land Novv because he vvas bed-rid through vveaknesse or age or at least lying upon his couch Moses shevveth hovv he bovved himself to vvit that turning his face to the bed and so rearing himself upon the bolster at his beds head he then bovved himself and vvorshipped the Lord. And indeed such vvas the zeal of the good servants of God in those times that vvhen they vvere bed-rid it seems they endeavoured in the best manner they could vvith some devotion and bovving of their bodies to vvorship the Lord for so it is said also of David vvhen he kept his bed by reason of vveaknesse in his old age 1. King 1. 47. that the king bovved himself upon his bed Indeed the Apostle renders this place othervvise Heb. 11. 21. to vvit That Jacob when he was a dying worshipped leaning upon the top of his staff and the ground of this difference all Writers conceive to have been this that the Hebrevv vvord in this place vvhen the vovvel points are not added signifieth both a bed and a staff and that the septuagint Greek Translatours making use of a copie that had not the vovvel points did mistake the vvord and translated this place And Israel bowed himself upon the top of his staff vvhich translation of the Septuagint the Apostle follovved in that place of his epistle to the Hebrevvs But vvhereas it may seem improbable that the Apostle vvho vvrote by the inspiration of the holy Ghost should follovv a corrupt translation to this it is ansvvered 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it vvas in the Greek translation vvhich the Hebrevvs did most commonly use in those times considering that even according to that translation it served fitly to the purpose for vvhich he alledged it and 2. That it is true that Jacob vvhen he raised up himself upon his pillovv tovvards his beds head that he might bovv â—nto the Lord as is here expressed vvithall the better to help himself in his great vveaknesse he leaned upon the top of his staff and the Apostle knovving this also to be true did not therefore stick to alledge the place according to the Greek translation CHAP. XLVIII Vers 4. I Will make of thee a multitude of people That is thirteen populous tribes Vers 5. And now thy two sonnes Ephraim and Manasseh c. are mine as Reuben and Simeon are mine That is being by birth my grandchildren they shall by adoption be my sonnes and therefore accordingly in the division of the promised land they shall have the priviledge of my sonnes each of them a tvvelfth share no lesse then Reuben and Simeon thus hath Joseph a double portion the priviledge of the first-born 1. Chron. 5. 1. Now the sonnes of Reuben the first-born of Israel for he was the first-born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph the sonne of Israel Deut. 21. 17. But he shall acknowledge the sonne of the hated for the first-born by giving him a double portion Vers 6. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren That is shall be counted of the stock and tribe of Ephraim or Manasseh as if they were their sonnes not their brethren therefore though there be no other sonnes of Joseph mentioned yet that is no proof that he had none for it is here appointed that they should be called after the name of their brethren Vers 7. And as for me when I came from Padan Rachel dyed c. That is though the Lord promised at Luz as I have said that he would so exceedingly multiply my seed yet as for me my hope of having more children by your mother my beloved Rachel was soon taken from me by her death for even a while after she dyed a little short of Ephrath and was there buried by me so that my hope for the accomplishment of Gods promise must be in my childrens children and since I had by her but thee and thy brother therefore thy two sonnes shall be mine c. it may be thou maist have more but as for me Rachel dyed and left me but onely you two Vers 8. And Israel beheld Josephs sonnes and said Who are these His eyes being dimme by reason of age he could not perfectly discern whether they were Josephs sonnes or no and therefore he asked them who they were Vers 12. And Joseph brought them out from between his knees Jacob had hitherto onely testified his love by imbracing and kissing them Joseph therefore doth remove them as it were from the bosome of the old man first the one and then the other that the next work might be done which was of most moment namely the Patriarchall blessing of them which it seems was usually done with imposition of hands And he bowed himself with his face to the earth To wit in reverence to his aged father and by way of thankfulnesse for the work in hand the adoption of his sonnes Vers 14. Guiding his hands wittingly That is though Jacobs eyes were dimme as is before noted vers 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest and his left hand upon Manasseh that was the eldest but he did it wittingly why else should he crosse his armes that he might lay his right hand upon the youngest that stood at his left hand and his left hand upon the eldest that stood at his right hand but that he did it purposely as a signe of that which afterwards he foretold to wit that Ephraim which was the youngest should have the preheminence yea this was one of the chief evidences that he did all he did in this businesse by the speciall revelation of the spirit of God because being so ill sighted that he could not discern which was the eldest and which the youngest yet he did purposely crosse his arms that he might lay his right hand upon the youngest and his left hand upon the eldest Vers 15. And he blessed Joseph That is in his children Vers 16. The Angel which redeemed me from all evil blesse the lads That is Christ the eternall sonne of God who is called the Angel or Messenger of the covenant Mal. 3. 1. and of whom it is said Exod. 23. 21. that Gods name is in him And indeed to say that a created angel redeemed Jacob from all evil or might be prayed to by Jacob that he would blesse the sonnes of Joseph and make them grow to a multitude in the midst of
menservants are as is made evident by some particular exceptions which are added in the following verses This course of parents selling their children is by many reckoned amongst those things which God did not approve but tolerate in this people because of the hardnesse of their hearts However Lord did here provide that in case parents constrained perhaps by extreme necessity should sell their children if it were a daughter which they sold she should not go out as the menservants do and the meaning I say is onely this that the Law concerning the setting free of such a maidservant should not be in all respects alike with that of menservants as namely because though ordinarily maidservants were to be set free also at six years end Deut. 15. 12 c. yet sometimes they were to be freed before their six years service was ended which menservants never were as appears by those cases propounded in the following verses Vers 8. If she please not her Master who hath betrothed her to himself c. That is if her Master after he hath bought heâ— betroth her to himself and afterwards dislike her and so repenting of what he hath done will not take her to be his wife which was likewise one of those things which God did tolerate in this people but not approve he must let her be redeemed that is he must not think to keep her still to be a servant or sell her to be a servant to others at least he must procure her to be redeemed either by her self or by her kindred or by some other that would take her to be his wife In which case doubtlesse order was taken by the Judges that it should be done at a very reasonable price for though the next clause may seem to imply that he was onely restrained from selling her to one that was not an Israelite To sell her unto a strange nation he shall have no power yet since they might not do that to any Israelite servant whatsoever therefore by a strange nation here is meant as Calvin takes it any of another family though an Hebrew or else his selling her to a strange nation is onely expressely forbidden because the Hebrews would not buy her knowing it to be contrary to Gods law And indeed the like favour is granted to a servant whom her Master had marryed though she were not an Israelite for concerning such a one the law was Deut. 21. 14. that her Master should let her go whither she would but should not sell her and make merchandise of her because he had humbled her Vers 9. And if he have betrothed her unto his sonne he shall deal with her after the manner of daughters That is both in the matter of dowry and in all other things he shall deal with her as if she had been a freewoman Vers 10. If he take him another wife her food her rayment and her duty of marriage shall he not diminish Now another case is propounded What shall be done if a man having betrothed his servant to himself or to his sonne for both may be here understood do not in dislike cast her off but take him another wife This we must not think God approves of onely he tolerates it for the hardnesse of their hearts but in this case he provides that the true wife be not wronged Her food her raiment and her duty of marriage shall he not diminish which last clause may be meant of dowry and all other things due by marriage covenant but doubtlesse that which S t Paul calls due benevolence 1. Cor. 7. 3. is included and indeed principally if not onely intended Vers 13. If a man lie not in wait but God deliver him into his hand then I will appoint thee a place whither he shall fly To wit the altar whilest they were in the desert in Canaan both the altar and the cities of refuge also Vers 16. And he that stealeth a man and selleth him or if he be found in his hand c. This law is again repeated by Moses though in tearms somewhat different Deut. 24. 7. If a man be found stealing any of his brethren the children of Israel and maketh merchandise of him or selleth him then that thief shall dâ—e so that by comparing them together we may see first That though this place speaks generally of stealing a man yet it is meant onely of stealing those that were their brethren of Israel There was doubtlesse some punishment inflicted on those that stole servants that were strangers of another nation to wit according to the punishment of other thefts for their servants were their money but it was onely the stealing of Israelites whether men or women that was punished with death secondly That whereas it is said here He that stealeth a man and selleth him or if he be found in his hand he shall surely be put to death the meaning is not that though the manstealer had not yet sold his brother whom he had stollen but had him still in his own possession he should notwithstanding be put to death no lesse then if he had sold him for the law in Deuteronomiâ— doth plainly enough intimate that the man-stealer was onely to be put to death in case that he had sold and made merchandise of his brother whom he had stollen and indeed when the party stollen might be restored and had not yet endured the misery of being sold for a slave it is not probable that the thief was in this case to be put to death but the meaning is this that though it could not be proved against the manstealer that he had sold him yet if it could be proved that he had been in his â—and it should be taken for granted that he had sold him and he should be put to death and thirdly That the reason why this theft alone was punished with death amongst the Israâ—lites we may well conceive to have been this to wit because it was such a debasing of man made after Gods image and much more of Gods people redeemed from bondage by his outstretched arm to be sold as beasts and because the miseries which such poore wretches endured in bondage were indeed worse then death especially when they were sold to heathens of which this law was meant for they could not hope to conceal their theft if they sold them in the land of Israel where no mercy could be expected and where besides their souls were exposed to manifest peril By all which we may likewise gather what a grievous sinne it is to bring men into the worse bondage of sinne and Satan or of subjecting the conscience of Gods people to be in thraldome to men of which the Apostle speaks 1. Cor. 7. 23. Ye are bought with a price be not ye the servants of men Vers 17. And he that curseth his father or his mother shall surely be put to death By cursing here is not meant onely expresse imprecations when a child should wish any mischief might
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.
28 29. Ye are all one in Christ Jesus And if ye be in Christ then are ye Abrahams seed and heirs according to the promise Vers 12. And thou shalt put the two stones upon the shoulders of the ephod c. Hereby was signified the power and principality of the Mediatour laid upon Christs shoulders Isai 9. 6. And the government shall be upon his shoulders c. See 22. chap. ver 22. And the key of the house of David will I lay upon his shoulders In regard whereof he doth 1. bear our iniquities Isai 53. 4. Surely he hath born our griefs and carried our sorrows c. 2. by his mediation and intercession he presents us as pure and holy unto God Eph. 5. 27. That he might present it to himself a glorious church c. so also John 17. 19 20 21. And for their sakes I sanctifie my self that they also might be sanctified through the truth c. 3. he doth support and defend us from all evil Deut. 32. 11 12. As an eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him c. And fourthly he carried those whose names are written in the book of life as it were upon his shoulders into heaven who were plunged in the gulf of sinne and death and were utterly unable to raise themselves thither And thus was all the occasion of envy taken away the people being hereby taught that they were none of them excluded but in the person of one were all presented as a royall priesthood unto God For stones of memoriall unto the children of Israel That is they shall be a visible signe to put them in remembrance of their interest in God through Christ and to assure them that God seeing their names upon the shoulders of the priest would remember the covenant he had made with their fathers and accordingly would do them good for so the like phrase is used concerning God Gen. 9. 16. The bow shall be in the cloud and I will look upon it that I may remember the everlasting covenant betwixt God and every living creature Vers 13. And thou shalt make oâ—ches of gold To wit for the two onyx stones to be set in whereon were ingraven the names of the twelve sonnes of Jacob and which were to be fastened upon the two shoulderpeices of the ephod Vers 15. And thou shalt make the breastplate of judgement c. So called because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement Numb 27. 21. And he shall stand before Eleasar the priest who shall ask counsel for him after the judgement of Urim before the Lord c. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him See vers 30. And hereby was signified the righteousnesse of Christ Isa 59. 17. For he put on righteousnesse as a breastplate and an helmet of salvation upon his head Vers 17. And thou shalt set in it settings of stones c. See vers 9. Vers 21. And the stones shall be with the names of the children of Israel c. By this was signified both that the Israel of God are united to Christ and joyned so that what he did we may be said to have done in him in him we are presented unto God as pure and holy and also the love of Christ that he alwayes bears us in his heart being ever mindfull of us and solicitous for our salvation Vers 22. And thou shalt make upon the breastplate chains at the ends c. These I take to be the same mentioned vers 14. And two chains of pure gold at the ends onely there they were spoken of in regard of their fastening to the ouches here in regard of their fastening to the breastplate Vers 25. And put them on the shoulderpeices of the ephod before it That is toward the forepart of the ephod And thus was the breastplate fastened to the ephod by these two chains which were fastened at one end to the two rings that were in the upper corners of the breastplate and at the other end to the two ouches that were on the shoulderpiâ—ces of the ephod Vers 26. And thou shalt put them upon the two ends of the breastplate c. That is in the two ends of the nether part of the breastplate below towards the imbrodered girdle of the ephod In the border thereof which is in the side of the ephod inward That is not onely on the undermost edge of the breastplate but also on the inside of that edge that the joyning together of these rings with those of the ephod might be hidden under the edge of the breastplate Vers 27. And two other rings of gold thou sha't make and shalt put them on the two sides of the ephod c. The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened and direction is given where they should be set to wit first on the sides of the ephod the right side and the left secondly underneath that is in the lower part of each side of the ephod not in the upper part or middle of it thirdly towards the forepart thereof that is though on the sides of the ephod yet not so backward as to be under the arms but toward the forepart of the sides nearer the breast fourthly over against the coupling thereof that is directly against the ouches on the shoulderpieces where the upper part of the breastplate was coupled to the ephod and fifthly above the curious girdle of the ephod that is above those lappets wherewith the ephod was girt close about the loins of the high priest which were therefore called the curious girdle of the ephod Vers 30. And thou shalt put in the breastplate of judgement the Urim and Thummim c. Urim and Thummim are by interpretation lights and perfections and signified that the gifts of the holy Ghost should be in Christ without measure even all the treasure of wisdome and knowledge and all perfection of purity that mans nature is capable of What these Urim and Thummim were we cannot say Amongst the divers conjectures of Interpreters theâ—e are two that have most probability in them the one is that the Urim and Thummim are no other but those very rowes of pretious stones before mentioned that were in the breastplate and are here called Urim and Thummim not onely because of their brightnesse and perfection but especially also with respect unto their use which was that by them the high priest did inquire of God for the people and was by the speciall inspiration of the Spirit enabled to return them an answer which did accordingly come to passe and hence it is they say that in the thirty ninth chapter where Moses doth exactly relate how all
repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he pâ—t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him â—e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought bracâ—lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tabâ—rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to recâ—ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred â—hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
is his sister and therefore he might not uncover her nakednesse Vers 10. The nakednesse of thy sonnes daughter c. And so other of further descent how much more then his next daughter though she be not named Vers 11. The nakednesse of thy fathers wives daughter c. That is the daughter of thy father not the daughter of thy mother See above vers 9. Vers 16. Thou shalt not uncover the nakednesse of thy brothers wife To wit except in that speciall case when a man deceasing without children his nexâ— brothâ—r by an expresse exception of the law Deut. 25. was to marry the wife of the deceased and to raise up â—eeâ— unto his brother as Onan the soâ—ne of Judah did Gen. 38. 8. Vers 18. Neither shalt thou take a wife to her sister to vex her c. This is all one with one wife to another as it is translated in the margin of our Bibles as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister as it is directly in the Hebrew words that is one another Though the ordinary exposition be that this is meant of sisters that man having married any woman must not afterward marry her sister to vex her c. yet these reasons so farre sway me that I cannot but understand it of any two women First because incest with sisters is above forbidden vers 9. 11. Secondly because polygamie is no where else forbidden if not here unlesse to the King Deut. 17. 16. Thirdly because the following words cannot unlesse extremely forced be brought to agree with that exposition of sisters for would not the marriage of her husband with another woman vex her as much as with her sister happely more And why is it added in her life as if it were lawfull for a man to marry his wives sister after his wives decease those things winne me to think that it is meant of any two women Vers 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart c. To wit though she be thy lawfull wife Vers 21. And thou shalt not let any of thy seed passe through the fire to Molech Molech was an idol worshipped by the Ammonites and other heathen called also Moloch Amos 5. 26. But ye have born the tabernacle of your Moloch and is thought of some to be the starre Saturn the highest or the Sunne the chief of the Planets thence called the starre of your God Amos 5. 26. And it is derived of Melech which signifies a Prince or King It is thought by many to bâ— the same idol that is ordinarily in Scripture called Baal which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Jer. 19. 5. They built also the high places of Baal to burn their sonnes with fire for burnt-offerings unto Baal c. chap. 7. 31. And they have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes their daughters in the fire c. chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes for some burned them to death or at least killed them and then burnt them on their altars for so it is said of Ahaz 2. Chron. 28. 3. He burnt incense in the valley of Hinnom and burnt his children in the fire c. and of the Israelites in generall Psal 106. 37 38. They sacrificed their sonnes and their daughters unto devils and shed innocent bloud But some onely made them to go through between two fires as a signe of their consecration This sinne is here forbidden amongst whoredomes and incests because as all idolatry is spirituall fornication so this especially because their seed was here given away unlawfully which iâ— therefore called a going a whoring after Molech Levit. 20. 3 5. But though this idol be here named yet under this the like wicked service to any idol is forbidden Nâ—ithâ—r shalt thâ—u profane the name of thy God This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech to wit because it would be a vild profanation of Gods holy name and that first in regard it would be an horrible vilifying of the Lord God to forsake him and yield such â—onour to such a base idol-god and secondly because horrible wickednesse in a people called by his name that is called the people and servants of God would be a dishonour to God and would cause the name of God to be blasphemed even among the Gentiles Vers 24. For in all these the Nations are defiled which I cast out before you That is with all these incestuous mixtures the Canaanites defiled themselves and so provoked me to cast them out of the land and therefore take you heed that you do not provoke me by the same sinnes Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature because the Lord abhorred the heathen that had no other law and punished them so severely for these very sinnes Vers 26. Ye shall therefore keep my statutes and my judgements The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word to walk in these evil courses whereinto the heathen fell because they lived in darknesse CHAP. XIX Vers 3. YE shall fear every man his mother and his father Because the mother is usually most despised the Lord injoyns the fear of the mother in the first place And keep my Sabbaths Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family who are to take care that children and servants profane not Gods holy day therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath The meaning is that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths and not to resist them in it Vers 6. It shall be eaten the same day ye offer it and on the morrow That is if it were a peace-offering for a vow or a freewill-offering otherwise if it were for a thanksgiving it was to be eaten the same day Levit. 7. 15. And the flesh of the sacrifice of his peace-offeringâ— for thanksgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning And so that which was left of the one was to be burnt the second day and that which was left of the other upon the third which must needs make them more willing to call the poore to
eat with them of their peace-offerings because the remainders might not be reserved for themselves but were to be burnt Vers 11. Ye shall not steal neither deal falsely neither lie one to another Though all lying be here forbidden yet principally all lying whereby men are defrauded of their right either in buying or selling or otherwise Vers 12. And ye shall not swear by my name falsely Next after the Law against all false dealing in defrauding this is here inserted because by perjâ—ry men use to help forward their false dealing Nether shalt thou profane the name of thy God To wit nether by perjury nor vain swearing Vers 14. Thou shalt not â—urse the deaf c. Under these particulars of cursing the deaf and laying a stumbling-block before the blind there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them and so not have power to defend or right themselves yea even the putting of stumbling-blocks before the consciences of men and that because the Lord will plead the cause of those that are thus wronged which is implyed in the last words but shalt fear the Lord thy God as if he had said Let the fear of God in these cases restrain thee though the deaf and blind need not be feared Vers 16. Neither shalt thou stand against the bloud of thy neighbour Though the doing of any thing against the life of our neighbour is here forbidden yet the evil principally here forbidden is the standing up in courts of Justice to take away a mans life either as a false accuser or a false witnesse and the rather is this subjoyned to the foregoing Law Thou shalt not go up and down as a tale-bâ—arer among thy people because tale-bearing doth usually tend as in Doegs example we may see to derprive men of their lives according to that of the Prophet Ezek. 22. 9. In thee are men that carry tales to shed bloud Vers 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke c. That is when any man hath wronged you in any thing you shall not go away and closely nourish hatred in your hearts against them or secretly carry tales of them to others and in the mean season never open your mouths to them that did the wrong but quite contrary you shall in a brotherly manner rebuke them for the evil they have done that so you may reclaim them from those evil wayes This I conceive is the drift of this precept yet withall it may imply that he that doth not rebuke his brother when he sees him do amisse doth indeed hate him and not love him and that because he suffers him to runne on in his sinne and seeks not his amendment Vers 18. But thou shalt love thy brother as thy self This clause as thy self doth not denote an exact and perfect equality of love but a certain proportion of likenesse it doth not bind men to love their neighbour with the same degree of love but 1. that they should no more desire or seek the hurt of their neighbour then of themselves 2. that they should endeavour to do all good to their neighbour as to themselves and 3. that they should love their neighbour in the same manner heartily sincerely constantly as they love themselves This expression therefore is not unlike that Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father as thou father art in me and I in thee which doth not impart the same union but onely a likenesse of union Vers 19. Ye shall keep my statutes This is repeated and prefixed here to shew that the ordinances following must not be neglected though seeming slight because even these also were Gods statutes Thou shalt not let thy cattle gender with a diverse kind Of this Law there may be two reasons one naturall to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures or seem to make more then God created another mysticall to teach them how God did hate both mixture of persons I mean the children of God with infidels as also all mixtures of religions and of mans devices with Gods ordinances and whatsoever hypocrisie or corruption of manners is contrary to that sincerity and simplicity which God requires in his children and this also was intended in the following prohibitions against sowing their fields with mingled seed Vers 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed c. she shall be scourged And so consequently the man also as being both equally guilty And indeed in the Hebrew there shall be a whipping which may have reference to both because she was a bondwoman a lighter punishment is inflicted for had she been either born or been made free both should have been put to death Deut. 22. 23 34. Thus still the Lord debaseth bond-servants to teach his children to hate the bondage of sinne Vers 21. And he shall bring his trespasse-offering c. Both for himself and the servant with whom he committed uncleannesse if she were an Israelite But because the man onely is appointed to bring a trespasse-offering this seems to imply the former Law was meant of heathen bondwomen which might not bring an offering Vers 23. And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count c. The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised and not to be eaten that is they were to be cut or plucked off betimes and cast away as an unclean thing even as the fore-skinnes of men in circumcision were cut off and cast away as unclean And though herein they were taught to benefit themselves in way of husbandry because if a young tree be suffered to bear fruit too soon neither will the fruit ever be good nor will the tree indure so long this over-early fruit drawing away the nourishment which should make the root and tree strong yet chiefly I conceive it was thus ordained for religious respects as 1. because the first-frâ—it was to be consecrate to God to whom it was fit the best should be given and at the best they use not to be till after three or foure years bearing and 2. to shew that through the contagion of sinne all things are rendred unclean to us Tit. 1. 15. To them that are defiled and unbelieving is nothing pure so that we have no right to eat of them till by Christ the seed promised in the circumcision they be râ—stored as pure to us again and untill they be sanctified by the word of God and prayer 1. Tim. 4. 5. Vers 24. But in the fourth year all the fruit thereof shall be holy c. That is they shall be given the priests as first-fruits See Numb 18. 12
of the witnesses hands upon the head of the blasphemer did signifie their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice and not punish the land and people for it Vers 15. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord c. These Laws were given to the Israelites upon the occasion of the foregoing story of the blasphemer that was stoned Evident it is that these are two distinct Laws Whosoever shall curse his God shall bear his sinne and He that blasphemeth the name of the Lord he shall surely be put to death and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt I conceive is this that by cursing God is meant when a man shall directly and purposely speak reprochfully of God and by blaspheming the name of the Lord is meant when men do so profanely mention the name of God either in cursing or otherwise that what they say of God tends much to the reproch and dishonour of God though they do not directly speak against God Vers 16. All the congregation shall certainly stone him The people must all have their hands in the execution 1. to prove their zeal in revenging the dishonour done to God and his Laws 2. that themselves might learn to fear those sinnes which with their own hands they had punished in others Vers 17. And he that killeth any man shall surely be put to death This Law is here inserted upon the occasion of the blasphemers striving with the Israelite ver 10. and to show that God was tender as of his own honour so of the safety of his people CHAP. XXV Vers 2. WHen ye come into the land which I give you then shall the land keep a Sabbath unto the Lord c. That is every seventh year the land shall lie at rest ye shall neither plow it nor sow it c. Concerning this Sabbaticall year and the grounds thereof see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them because that year there was no tillage nor harvest to make money of of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositours that this year all Hebrew servants were set free of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures but rather the contrary When the first Sabbaticall year was kept by the Israelites it is hard to determine and yet sure we are that it was not till they came into the land of Canaan The most probable opinion is that it was the fourteenth year of Joshua's government for if the land was first divided among the Israelites in the seventh year of Joshua as may be gathered from Calebs age Josh 14. 10. then the seventh year after that when they had tilled the land and reaped the crop of it six years was doubtlesse their first Sabbaticall year Vers 5. That which groweth of it own accord of thy harvest thou shalt not râ—ap c. That is as in other years by a peculiar right and interest but in common as others did onely taking what might serve for food Vers 8. And thou shalt number seven Sabbaths of years unto thee c. Here direction is given for the year of Jubile so called as it is most generally held from an Hebrew word Jovel which signifies a ramme because it was proclaimed with trumpets or cornets made of rammes horns A great question there is amongst Expositours nor is it easily to be resolved concerning the numbring of this year of Jubile as likewise at what time of the year it did begin Some conceive that the fourtyninth year which was the last of the seven times seven years was the year of Jubile and whereas it is said ver 10. Ye shall hallow the fiftiâ—th year they say it is called the fiftieth year by reckoning from the year before inclusively and so conceive that the year of Jubile did alwayes concurre with the seventh Sabbaticall year But against this manner of accounting the year Jubile there may be serall strong objections made which cannot well be answered as 1. that the Jews do constantly reckon otherwise making the Jubile every fiftieth year not concurring with the Sabbaticall year 2. that according to this manner of accounting every year of Jubile was then to be counted twice as the last of one fifty years and the first of another and besides in the computation for the first fifty years there was no Jubile before to be included and 3. that it had been superfluous to forbid as ver 11. all sowing and reaping in the year of Jubile if it had alwayes concurred with the seventh Sabbaticall year since all such works had then been unlawfull even in regard that it was a seventh year And therefore I conceive that the more probable opinion is that which is commonly held by Expositours namely that they did reckon seven times seven years which was nine and fourty years and then the next year after to wit the fiftieth year was the year of Jubile and this year was not reckoned in the Sabbath of years following but the one and fiftieth year was the first of the next seven years for else they should not have sowed and reaped six years in this week of years Vers 9. Then shalt thou â—ause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. That is on the tenth day of the seventh moneth in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubile It was proclaimed on the seventh moneth because it was the first moneth of the civil year and so then the year of Jubile began and it was proclaimed on the tenth day of that moneth which was the day of atonement and a publick fast-day for all the people 1. to shew that our freedome from the spirituall bondage wherein we lie by nature is through the atonement made by Christs death according to that of the Apostle Heb. 2. 12 15. For as much then as the children arâ— partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and deliver them who through fear of death were all their lifetime subject to bondage and 2. to teach us that the way to attain spirituall joy and comfort whereof the Jubile was a signe is to humble and afflict our souls as the Jews on this day did and 3. to teach us that if we expect mercy from God in the pardon of our sinnes which was assured to them on this day of expiation we ought to shew mercy to our
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
themselves upon their office and have the chief hand in those holy imployments the Levites are onely appointed to be subservient and helpfull unto them Vers 15. Number the children of Levi after the house of their fathers by their families See the note upon chap. 1. 48. Every male from a moneth old and upward shalt thou number them Male-children were not reputed wholly purified from their uncleannesse till they were a moneth old Levit. 12. 4. and then were the first-born brought and presented before the Lord Luke 2. 22. and then were they redeemed chap. 8. 16. Now therefore from that age were the Levites numbred who were given unto God in stead of the first-born And besides there would not have been any thing near so many of the Levites as there were of the first-born if the Levites had not been numbred from a moneth old Vers 23. The families of the Gershonites shall pitch behind the tabernacle West-ward Thus the rereward the second place of honour to that in the forefront where Moses and Aaron with the priests encamped is given to the Gershonites as descended of Levies eldest sonne but the most holy things were not committed to their charge the reason whereof see ver 31. Vers 25. And the charge of the sonnes of Gershon in the tabernacle c. Thus the Gershonites had under their charge 1. the tabernacle not the boards of the tabernacle for they were under Meraries charge ver 36. but the tabernacle mentioned Exod. 26. 1. made of tenne curtains of fine twined linen and blue and purple and scarlet c. 2. the tenth which was that made of eleven curtains of goats hair Exod. 26. 11. 3. the covering that is the coverings both that of rammes skinnes and that of badgers skinnes for both were the Gershonites charge Numb 4. 25. and 4. the hangings for the doore of the tabernacle Vers 28. In the number of all the males from a moneth old and upward were â—ight thousand and six hundred There were therefore of these Kohathites eleven thousand more then were of the Gershonites ver 22. Vers 31. And their charge shall be the ark and the table c. Thus God of his free grace honoured the house from which Moses was descended to wit that of the Kohathites with the charge of all the most holy things the rather also because the priests who were to make use of these holy things in the service of God were of the same house But withall to clear Moses from an ambitious and partiall preferring those of his own stock the Lord gave no dignity to his sonnes above their brethren but they were ranged amongst the ordinary Levites as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge it was the vail which hung between the holy and the most holy place wherein the Ark was wrapped up when the Kohathites carried it chap. 4. 5. Vers 32. And Eleazar the sonne of Aaron the priest shall be chief over the chief of the Levites c. Hence he is called that hath this charge the second priest 2. Kings 25. 18. Thus Eleazar being high priest in Aarons room Phinehas Eleazars sonne was governour over the Levites 1. Chron. 9. 20. Vers 36. And under the custodie and charge of the sonnes of Merari shall be the boards of the tabernacle c. And because these things were heavy there were twice as many waggons and oxen allowed to them as to the Gershonites ' Numb 7. 8. Vers 38. Keeping the charge of the Sanctuary for the charge of the children of Israel See the foregoing note upon ver 8. Vers 39. All the males from a moneth old and upward were twenty and two thousand To wit the first-born of the Levites being deducted If we summe up together the particular numbers before mentioned to wit seven thousand and five hundred of the Gershonites ver 22. eight thousand and six hundred of the Kohathites ver 28. and six thousand and two hundred of the Merarites ver 34. we shall find that all the males from a moneth old and upward were not twenty and two thousand as is here said but twenty and two thousand and three hundred and therefore it seems the three hundred here left out in the generall sum were the first-born amongst the Levites who being the Lords in that regard as they were the first-born were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the first-born of the other tribes and the main reason why the number of the Levites was now taken was to shew how they were taken in exchange for the Israelites first-born Indeed it may seem strange that there should be but three hundred first-born males amongst so many thousand Levites But for that we must know that in all probabilitie onely those were reckoned for first-born that were first-born males since their coming out of Egypt when God did first challenge the first-born to be his in remembrance of his slaying all the first-born amongst the Egyptians And whereas it may also seem strange that there should be of the whole tribe of Levi numbred from a moneth old and upward but two and twenty thousand and threâ— hundred whereas the least of the other tribes being numbred but from twenty years old and upward had two and thirty thousand and two hundred to wit the tribe of Manasseh chap. 2. 21. we must consider that this was doubtlesse by the speciall providence of God that he might have the whole tribe of Levi in stead of the first-born for if the tribe of Levi had been as numerous as the other tribes there would have been farre more of them then the first-born were and so they could not have been taken in stead of the first-born But what became may some say of the Levites male-children that were under a moneth and so not now numbred amongst those that were to be taken for the first-born I answer doubtlesse the whole tribe was consecrated to the Lord and therefore we may probably conceive that either by the speciall providence of God there was none at present under that age or else those few that were under that age were taken in exchange for so many of the first-born of the Israelites that were afterwards born who should otherwise have paid for their redemption Vers 41. And thou shalt take the Levites for me I am the Lord in stead of all the first-born among the children of Israel That is in stead of the first-born males that were now at present amongst them for all the first-born that came after this both of man and beast were to be redeemed or given to the priest chap. 18 15 Every thing that openeth the matrice in all â—lesh which they bring unto the 〈◊〉 â—â—â—ther it be of men or beasts shall be thine c. And cattel of the Levites in stead of all the firstlings c. As the Levites are
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went