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
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
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
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
and made our peace through the bloud of his Crosse Col. 1. 20. Again because the Scripture no where tells us who he was or who were his parents or of what stock he came nor makes any mention either of his birth or death but presents him to us as one without father without mother without descent having neither beginning of dayes nor end of life Heb. 7. 3. and that purposely that he might be a figure of the Messiah which cannot be said of Job Daniel and others vvho though there be no mention made of their stock birth and death yet they vvere not also Kings and Priests unto God as Melâ—hisedek vvas therefore in regard of these also the Apostle makes him a notable type of Christ or one made like to the Sonne of God vvho vvas indeed in regard of his humane nature without father and in regard of his Godhead without mother without descent having neither beginning of dayes nor end of life And he was the priest of the most high God That vve may not vvonder at that vvhich follovvs that a Canaanitish king should speak so religiously of the most high God and vvithall take upon him to blesse Abram as one much inferiour to himself Heb. 7. 7. Without all contradiction the lesse is blessed of the better or that Abram should pay him tithes c. Moses therefore tells us that this Melchisedek was not onely a vvorshipper of the true God but also a Priest of the most high God most eminent in those times undobtedly in regard of that speciall dignitie that he was both king of Salem and Priest of the most high God And herein also the Apostle maketh him a most remarkable type of Christ Heb. 7. 2 3. because he was both king Priest and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aarons order had without any mention of any to whom he succeeded in his Priesthood or that succeeded him so as one that typically abideth a Priest for ever as the Apostle there speaks for so indeed Christ is the one eternall Priest of his Church as the Apostle saith Heb. 7. 24. This man because he liveth for ever hath an unchangeable Priesthood Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites but God can raise unto himself faithfull servants whereever he pleaseth and conferre upon vvhomsoever he vvill an eminent measure of grace yea though the Church vvas to be continued in the posteritie of Abram yet there is little question to be made but that as yet there vvere some fevv of other families that vvere the true servants of God as Job and his friends aftervvard were amongst the Edomites Vers 19. And he blessed him and said c. By the authoritie of his office and in the name of God he gives Abram his blessing as the Priests in the lavv did the people Num. 6. 23 27. Speak unto Aaron and to his sonnes saying On this wise ye shall blesse the children of Israel c. vers 27. And they shall put my name upon the children of Israel and I will blesse them It is likely he used a more ample form and manner of blessing then is here expressed But if so in this abbridgement which Moses gives us we have no doubt the summe of all for this manner of blessing though uttered prayer-vvise implyeth an assured promise that the most high God should most abundantly blesse him Vers 20. And he gave him tithes of all c. He that is Abram Heb. 7. 4. gave Him that is Melchisedek tithes of all that is the tenth of all the spoil Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils for though he vvould take nothing of the spoil vvhich had been carried from Sodom unto himself yet he might give of it to Melchisedek and besides he took questionlesse much from the vanquished vvhich belonged not to Sodom However the tithes he gave unto Melchisedek that surely by way of homage thankfulnes to God for what was given to him in regard of his office was given to God for Melchisedek himself being a king had no need of them Vers 22. I have lift up my hand to the Lord c. This may be meant either of an oath that he had taken for that was an usuall custome in swearing to lift up the hand to heaven Dan. 12. 7. And I heard the man clothed in linnen which was upon the waters of the river when he held up his right hand and his left hand unto heaven and sware by him that liveth for ever or which differs very little of a vow made to God in his prayer Vers 23. Lest thou shouldst say I have made Abram rich That is lest thou or any other should hereafter say that by this victory I enriched my self and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged and withall lest thou shouldst think or say hereafter that I pretended the rescue of the afflicted but did indeed look after the prey Thus he preferres the glory of God and the honouring of his Religion before his spoil which by right of warre belonged to him CHAP. XV. Vers 1. THe Lord came unto Abram in a vision By this word vision is sometimes meant a Revelation of God given to his servants in their sleep by a dream which are also for distinction sake called nightly visions Gen. 46. 2. And God spake unto Israel in the visions of the night but this I cannot conceive to be such chiefly because we have such a vision afterwards following this vers 12. A deep sleep fell upon Abram and lo an horrour c. Again by visions are sometimes meant those apparitions which the servants of God have had being cast into a trance which were onely spirituall objects of the mind not of the bodily sense This seems not to be such neither for many things are here said to have passed betwixt God and Abram which cannot well be thought to have been onely in a trance and not really done as the killing and dividing of the heifer of three years old c. vers 9 10. and besides there would not have been then so great difference betwixt this vision and that dream or trance mentioned vers 12. and therefore I rather conceive this vision to have been an open apparition which Abram beheld waking with the eyes of his body though happely the Lord appeared in a more glorious manner then usually and therefore it is now added that this was done in a vision Fear not Abram c. This is spoken both that he might not be afraid of the majesty of God who now in this vision appeared to him and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed in regard that after so many
of the Lord. This also is spoken to further the peace desired as if he had said Thou hast here prospered amongst us we sent thee away in peace and so now through the blessing of the Lord thou art grown great and therefore let there be a Covenant betwixt us Vers 33. And he called it Sheba c. To wit the well which his servants had found This well was formerly so called by Abraham Gen. 21. 31. He called that place Beersheba because there they sware both of them to wit Abraham and Abimelech but having been stopped by the Philistines and now opened again by Isaacs servants the old name is again imposed upon the same occasion CHAP. XXVII Vers 1. ANd his eyes were dimme Blindnesse is incident to old age yet was this no doubt thus disposed in Isaac by the speciall providence of God that Jacob might be blessed for he lived after this above fourty years Vers 4. Make me savoury meat c. that my soul may blesse thee before I die That is that I may blesse thee for so Rebekah repeats these words of Isaac vers 7. Make me savoury meat that I may eat and blesse thee before my death Many severall wayes men are said to blesse others in the Scripture as by praying to God to blesse them Blesse those that curse you saith our Saviour Luke 6. 28. by pronouncing a blessing upon them and that by warrant of authority derived from God as when the priests blessed the people of which the Apostle speaks Heb. 7. 7. Without all contradiction the lesse is blessed of the better and by a propheticall prediction of the blessings that should come upon men as when Moses by the speciall instinct of Gods Spirit did foretell how the twelve Tribes should be blessed of God Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel But this blessing here spoken of was peculiar to the Paâ—â—iarchs They having received a promise of the Covenant of grace for them and their seed after them were wont before they died in the name of God and by the guidance of the holy Ghost to foreshew upon which of their seed this Covenant of grace should be continued and so did as it were by will and testament passe over the right of the Covenant and promise of grace to those of their children who were to be heirs of the Covenant and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ whence is that phrase of inheriting the blessing Heb. 12. 17. And thus Isaac intended now to blesse Esau and that doubtlesse because he knew not Gods will and purpose herein for it is not probable that so good a man would wittingly seek to crosse the known decree of God concerning his sonnes It cannot be but Rebekah acquainted Isaac with that Oracle Gen. 25. 23. where the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels the one people shall be stronger then the other and the elder shall serve the younger and being her self perswaded thereby that God intended the blessing to the younger did what she could to convince her husband likewise that it was so But it seems though God were pleased thus farre to enlighten her mind and powerfully to incline her heart to believe this truth yet still he suffered him to erre herein yea even now at the last though he enlightned his understanding by a propheticall illumination as concerning the blessing he pronounced yet withall at the same time he did neither enlighten his understanding nor bend his will to the right person but left him herein to his own spirit and so being carried by his carnall judgement concerning the prerogative of Esaus being his first-born and by his affection to him intended him the blessing but was disappointed by Gods providence that it might be the more evident that it was not by the will of man but of Gods free grace and singular favour that Jacob had the blessing and not Esau Why Isaac desired savoury meat such as he loved before he performed this work it is hard to say The most probable reason given is this that being aged and feeble he desired this refreshing to cheer up his spirits that he might be the fitter instrument of the holy Spirit of God in pronouncing this propheticall blessing as Elisha when he was moved against king Jehoram called for a musician to allay his passion and quicken his spirit before he prophesied to them in the name of the Lord 2. Kings 3. 14 15. However doubtlesse God by this means intended to give Rebekah the advantage of this time to plot for the transferring of the blessing in Esaus absence upon Jacob to whom of right it did belong Vers 6. Rebekah spake unto Jacob her sonne c. Rebekah being strongly perswaded that the blessing belonged to Jacob to wit 1. By Gods answer to her at the struggling of the children in her womb Gen. 25. 23. The elder shall serve the younger 2. By that remarkable passage of Gods providence when Jacob was born holding his brother by the heel 3. By Esaus selling the birthright to Jacob and 4. By Esaus profanenesse and Jacobs piety and perceiving that her husband was now ready as much as in him lay to crosse the counsel and purpose of God she resolves to assay to disappoint her husband and that by subtilty and deceit and so instructs Jacob how to deceive his father wherein though she did many things that are not warrantable unlesse she were moved by the speciall instinct of Gods Spirit which doth not appear yet thus farre she is praise-worthy that understanding rightly the Oracle of God she sought to prevent the errour of her husband and to procure the blessing to him for whom God had appointed it Vers 13. And his mother said unto him On me be thy curse c. Relying upon that which God had revealed to her she was fearlesse of that which Jacob feared not doubting but God would prosper their designe whilst they sought to effect that which was according to Gods counsel and to further that which he had decreed yet because the way cannot be judged warrantable whereby she sought it to wit by deceiving her blind husband and causing her sonne by dissembling and lying to beguile his father doubtlesse she was over-confident and had no just ground for what she said onely God was pleased of his own free grace to let it be according to her hope Vers 20. Because the Lord thy God brought it to me Jacob perceiving that his father began to be jealous of some deceit because the venison came so soon wondering how Esau should take it by hunting and dresse it in so short a space he answers that it was by the speciall providence of God that he took it so suddenly and to intimate that God therein had testified his usuall
overturn overturn overturn it and it shall be no more untill he come whose right it is and I will give it him 2. That after their return from their captivity in Babylon though in the principalitie of Zorobabel and perhaps of some of his posterity there was a little reviving of the dignitie of Judahs tribe yet within few years the supreme yea the regall power came into the hands of the Macchabees who were of the tribe of Levi and yet ruled many of them as kings over the Jews untill Herod did wholly take away their principality from them Now to this objection some answer That though in the time of the Macchabees who were indeed of the tribe of Levi the chief power was removed from the tribe of Judah yet there was then a Lawgiver from between his feet to wit the Sanhedrin that great Councell of seventy Elders to whom the cognizance of the weightiest causes appertained and the establishing of laws and who were still elected out of the tribe of Judah and continued constantly in the exercise of this power untill a little before the birth of Christ Herod who was a mere stranger became king of Judea and rooted them quite out yet because the chief thing alledged in this answer to satisfie the objection to wit that the Sanhedrin were all chosen out of the tribe of Judah is taken for granted but cannot be well proved a more full answer I conceive is given by others in these following particulars 1. That by Judah here is meant the whole nation and kingdome of the Jews after the ten tribes of Israel were separated from them and became a kingdome apart by it self and that because although there were of the tribes of Levi and Benjamin amongst them yet they were as it were incorporated into the tribe of Judah and the whole commonwealth had their name from Judah and was called the kingdome of Judah insomuch that in the eleaventh chapter of the first book of the kings three severall times to wit vers 13 32 36. it is said that there should be onely one tribe reserved to the kings that were of the posteritie of David and 1. King 12. 20. it is said There was none that followed the house of David but the tribe of Judah onely yea and after their return from the captivitie out of Babylon they were all chiefly planted in the lot and territory that appertained to the tribe of Judah whence it is that though after Nehemiahs time the chief government was in the hands of the priests yet because the whole people were called by the name of Judah the kingdome and commonwealth of Judah therefore still the government may be said to be in Judah yea and this therefore may well be thought to be the main thing intended in this prophecie that whereas those of the kingdome of the ten tribes of Israel after they were carried away captive into Assyria did never return thence again to become a kingdome and commonwealth as before yet those of Judah after seventy years captivity in Babylon returned again into their own land and became a kingdome and commonwealth as before though not so glorious living under the government of their own lavvs and the command of their own rulers and so continued untill a little before Christs coming the government vvas vvholly taken from them and not long after the death of Christ their kingdome and commonvvealth vvâ—s by the Romanes utterly destroyed 2. That even at that time vvhen the supreme povver vvas in the priests they had it by the choice and appointment of the people of Judah vvho conferred this honour upon the Macchabees because of their zeal and valour in fighting against their enemies 3. Though all the Sanhedrim vvere not of the tribe of Judah yet doubtlesse the greatest part of them vvere of that tribe as it is evident because the greatest part by farre of those that returned from Babylon vvere of that tribe vvhich is sufficient to make good this prophecy That there should not cease to be a Lawgiver from between Judahs feet that is of his seed and progeny untill the Messias came And unto him shall the gathering of the people be That is vvhereas a little before the coming of Christ Judah shall seem to have lost his authority in Christ it shall be recovered again to vvhom not onely the Jevvs but all other nations shall come in as to their king and submit themselves to his sceptre Vers 11. Binding his fole unto the vine c. This last passage of Judahs blessing is vvholly a prophecy concerning the vvondrous fruitfulnesse of that part of Canaan vvhich should fall to Judahs lot and portion to vvit that it should abound vvith vines and fat pastures insomuch that vvine and milk should be as plentifull and common in a manner as vvater amongst them Vers 13. Zebulâ—n shall dwell at the haven of the sâ—a Though Issachar vvere older then Zebulun yet Jacob blesseth him first because his lot vvas next in the division of the land Josh 19. 10. And the third lot came up for the children of Zebulun c. and prophesieth of his dvvelling by the sea alluding to his name which importeth dwelling Gen. 30. 20. Now will my husband dwell with me c. and she called his name Zebâ—lâ—n and indeed his borders were both to the main sea Westward and to the sea of Galilee Eastward Josh 19. 10. And their border went up toward the sea c. Isa 9. 1. When at the first he lightly afflicted the land of Zebulun and the land of Naphtali and afterward did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations Vers 14. Issachar is a strong asse c. Jacob here foresheweth how different the disposition of this tribe of Issachar should be from that of Zebulun whereof he had before spoken as Moses also doth Deut. 33. 18. Rejoyce Zebulun in thy going out and Issachar in thy tents to wit that whereas those of Zebulun should be altogether for tradin gand trafficking abroad at sea these of Issachar should be wholly for a quiet life and countrey imployments at home Issachar is a strong asse c. The meaning is that this tribe should be of great strength but of a more servile disposition that his portion should fall in a fertile and fat soil and that accordingly his strength should be imployed in tilling the ground and other countrey labours and last of all that he should rather undergo any tributes and taxes that should be laid upon him then be drawn from that quiet which at home he did enjoy But then withall we must know that this is spoken onely concerning the condition of this tribe for the generall for even in this tribe there were sometimes some that were of a more noble and a more heroicall spirit Judg. 5. 15. it is said That the princes of Issachar were with Deborah even Issachar and also Barak and 1. Chron. 12. 32. it
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
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.
c. This is the Law for making the water of separation as it is called ver 9. that is the water that was to be kept for the cleansing of those that were legally unclean and for that cause were separated from the holy things of the tabernacle When this Law was given we cannot say but very fitly it is added here to that which went before for as in the foregoing chapter to appease the peoples excessive fear chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle and to watch over the people that they might not transgresse about any of the holy things so here also the Lord appoints a water of separation to be made that so if any of the pâ—ople had contracted any legall uncleannesse by the sprinkling of this water upon them they might be cleansed and so might come freely again to the service of God in the tabernacle without fear of those plagues which otherwise their pollutions might have brought upon them The legall pollutions were to affect them with the filthinesse of their sinnes and this water of separation was to teach them that if they desired to be cleansed from their filthinesse they must go out of themselves and obtain it from God from his Sanctuary and sacrifice For the making of this water a red heifer was to be providâ—d and that by the common care and charge of all the children of Israel because it was to be for the common good of them all even for the cleansing of any one amongst them that was by any accident legally unclean And indeed as all other sacrifices so this in speciall was a notable type and figure of Christ for first it must be a heifer that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world secondly a red heifer either to denote the truth of his humane nature that he was indeed the sonne of man who was at first called Adam which in the Hebrew signifies red because of the red earth of which he was made or rather to betoken the bloudinesse of his passion whereto the Prophet seems also as some conceive to allude Esa 63. 1 2. Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel and thy garments like him that treadeth in the wine-presse and that by his bloud it is that we shall be cleansed from all our sinnes even those sinnes that are red as crimson or scarlet Esa 1. 18. He hath loved us and washed us from our sinnes in his own bloud saith S. John Rev. 1. 5. thirdly it must be a heifer without spot wherein is no blemish to signifie the purity of his nature without any blemish of sinne and the perfection both of his righteousnesse and suffering and fourthly a heifer upon which never came yoke for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen Judg. 14. 18. and 6. 7. and that to signifie his frâ—edome from the bondage of sinne as also his voluntary doing of those things that were to be done for our redemption John 10. 17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self and Heb. 9. 13 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your consciences from dead works to serve the living God Vers 3. And ye shall give her unto Eleazar the priest c. This heifer must be given to the priest to signifie that our redemption and purification was the work of Christs priesthood who was both priest and sacrifice yet not to the high priest but to Eleazar because by doing this service that was now to be done he was to be unclean ver 7. and it was fitter that he should be defiled then Aaron and secondly it must be carried without the camp as an accursed thing figuring Christs being made a curse and suffering without the citie Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate Vers 4. And sprinkle of her bloud directly before the tabernaclâ— of the congregation seven times Signifying that though it bore the curse yet it was accepted of God for the cleansing of the unclean and that by Christs bloud we are made clean in Gods sight and have an entrance into heaven thereby Vers 5. And one shall burn the heifer in his sight her skinne and her flesh c. This was done to signifie the grievous suffering of Christ in the whole man both soul and body as also say some the ardent love which he bore unto his people in that he did offer up himself as a sacrifice to God in their behalf Vers 6. And the priest shall take cedar-wood and hyssope and scarlet c. To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes Vers 7. The priest shall wâ—sh his clothes c. The like is said of him that burnt this heifer ver 8. and of him thâ—t gathered up the ashes ver 10. and of him that sprinkled an unclean person with the water of separation made of these ashes ver 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled And this was first to discover thereby the abominablenesse of sin in that the sinnes of the people being as it were imputed to this heifer that she might die for them every one that touched her was thereby polluted secondly to signifie that Christ of whom this heifer was a type by the imputation of our sinnes should be made a curse for us and should be numbred amongst transgressours thirdly to teach them that it was not so much the signe as the thing signified thereby that had virtue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legall priesthood because by preparing the means of the Churches sanctification themselves were polluted Vers 9. And a man that is clean shall gather up the ashes c. This branch of the Law that the ashes of the heifer must be gathered up by a man that is clean and laid up without the camp in a clean place was because they were now consecrated to a holy use however the man that gathered them was thereby made unclean as is expressed in the following verse because they were the remainder of a heifer slain as
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
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
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
the meaning of the Law Vers 12. And the man that will do pâ—â—sâ—mptuâ—usly and wâ—ll not â—earâ—â—n unto the priest or unto the judge even that man shall die c. Death is appointed to be inflicted upon him that would not heâ—â—ken to the pâ—iest expounding the Law or the judge passing sentence accordingly to wit if he pâ—esuâ—â—â—â—ously and stubbornly opposed their judgement though they proved it never so clâ—arly oâ—t of the Law or especially if the priest had â—nquirâ—d of the Lord Vers 14. When thou art come unto the land which the Lord thy God giveth thee and shalt say I will set a King over me c. This is said not as in allowance of their changing the government by judges which he had erected amongst them especially upon this ground because they would be like other nations but onely foretelling what they would do and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them Vers 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose c. The Lord here gives them two rules to which they should be bound when ever they should desire to have a King to reigne over them The first is That they should onely make such a one king as God should choose which was accordingly observed partly in Saul but fully in David and in his progeny too in that it was of Gods ordaining that his posterity should successively inherit the kingdome and this was thus appointed because the Kings of Judah were to be types of Christ who was chosen of God to be the great King of Israel Psal 2. 6. I have set my King upon my holy hill of Sion The second is That they might onely choose one from amongst their brethren to be their King and this was first because such a one was likeliest to love them and to be beloved by them and to rule over them with the more equity and gentlenesse and secondly lest a stranger of another nation should bring in strange Laws and customes yea and corrupt their religion too and thirdly to signifie that their promised Messiah the Lords Anointed was to be the seed of Abraham according to the flesh even one of their own nation Vers 16. But he shall not multiply horses to himself c. That is excessively even beyond that which reasonably the state of a King may require and this the Lord gives in charge concerning the Kings of Israel first to teach both the King and the people to put their sole trust and confidence in God and not to rely on any outward strength of horses and chariots which men having abundance of such military forces are prone to do secondly that they might not hereby be exalted and puffed up in their minds even to the despising and perhaps the oppressing of their brethren and thirdly that they might not to maintain the excessive charge hereof be burdensome to their subjects herein therefore we may well think that Solomon did not keep so close to the rule of Gods word as he ought to have done in that he had fourty thousand stalls of horses for his chariots and twelve thousand horsemen 1. Kings 4. 26. as likewise in that he fetcht his horses out of Egypt 2. Chron 1. 16. which is expressely also forbidden here He shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses and that not onely because Egypt of all the neighbouring countreys was most famous for horses whence is that Esa 31. 3. The Egyptians are men and not God and their horses flesh and not spirit but a so to imply that one reason why the Lord forbad their having so many horses was lest they should go down into Egypt to procure themselves horses For as much as the Lord hath said unto you Ye shall henceforth return no more that way That is ye shall no more return to Egypt for it was not their returning to Egypt by the same way they came from thence that was forbidden them but generally all going back to Egypt yea though they wâ—nt thither not to dwell and sojourn there but onely for trade and merchandise for so much this place seems to imply The reason of this law seems to have been first that hereby they might be kept from being corrupted there by their idolatry and other foul sinnes and from making any wicked leagâ—e or confedâ—racy with them and secondly that hereby they might be taâ—ght with such thankfulnesse to remâ—mber their former delâ—verance from the bondage they endured in that land as to abhorre the very thought of their going thither again lest that should seem a contempt of their former escape thence an unthankfull forgetting that gloriouâ— deliverance The greatest difficultie in these words is what prohibition this is and when given whereof Moses here speaks The Lord hath said unto you Ye shall henceforth no more return that way But for this we must know first that though this charge wâ—re no where formerly given in expresse words yet it was sufficiently implied in that God had told them often that he had brought them out of Egypt to plant seâ—tle them in the land of Canaan and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt and secondly that these words may be understood of this charge now at present given them The Lord hath said unto you Ye shall henceforth return no more that way that is the Lord hath commanded me now to say this unto you c. Vers 17. Neither sâ—all he multiply wives to himself that his heart turn not away By this God allows not Princes to have more wives then one so they took not too too many no more then the forbidding of perjury allows all swearing when that is true which we swear onely God pitcheth upon the greatest sinne and that whereto kings were usually enclined who were wont to abuse their power in marrying all that pleased them though never so many and a reason is added why the King might not marry so many wives to wit that his heart turn not away namely from the Lord unto the pleasures of life or unto other Gods in case he should amongst others marry any idolatrous wives as it fared with Solomon 1. Kings 11. 4. This as the chief reason is expressed in the law yet withall we may well conceive that God had respect also herein to the ease of the people that the Kings having so many wives and children by them who must be kept after the state of Queens and Princes might not increase the burden of their taxes and impositions Neither shall hâ— greatly multiply to himself silver and gold That is too too excessively Princes above all men have need of a full treasure and therefore the Kings of Israel are here allowed a moderate care herein But withall the Lord forbids them a