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
the waters above from the waters beneath therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the â—irmament from the waters which were above the firmament not because there are any waters above the heavens where the sunne moon and starres are set vvhich are a part of the firmament vers 17. but because they are above that part of the firmament vvhich is from the face of the earth and sea to the clouds vvhich is also called the open firmament of the heaven vers 20. for by the waters which are above vvatry clouds are meant as is evident in many other places of Scripture Psal 18. 11. His pavillion round about him were dark waters and thick clouds of the skies Psal 104. 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot c. Psal 147. 8. Who covereth the heaven with clouds who prepareth rain for the earth Jer. 10. 13. When he uttereth his voice there is a multitude of waters in the heavens And so the firmament is said to be in the midst of the waters because part of those vvaters of the deep forementioned vvere lifted up by the mighty povver of God and spread abroad into thin vapours bound up in thick clouds Job 26. 8. and so that part of the firmament wherein the birds â—ly vers 20. vvas in the midst of the waters and divided the waters above from the waters beneath Vers 9. And God said Let the waters under the heaven be gathered together unto one place and let the dry land appear God having the first day created the earth but as yet without form vers 2. a rude and indigested lump of a slimy and muddie substance and drowned as it were in a deep gulf of waters now on the third day it was by the same almighty power of God compacted into a solid Masse and received its form and so the waters descended to the place that God had foundâ—d for them Psal 104. 8. They go up by the mountains they go down by the valleys to the place thou hast founded for them to wit those concavities and vast hollow places in the body of the earth wherein the Seas and other waters are now held called therefore the Storehouses where God laid up the depth Psal 33. 7 He gathereth the waters of the sea together as an heap he layeth up the depth in Store-houses and thus the earth and vvater together made an entire Globe Nor need vve be troubled that the vvaters are said to be gathered together into one place for besides that all seas and rivers are but as so many branches and arms of the great Ocean vvhere into they all runne Eâ—cl 1. 7. All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again the meaning of those vvords may be onely this that the waters under the heaven vvere to be gathered and runne together each to their severall place Vers 11. And God said Let the â—arth bring forth c. And thus the Lord in great vvisdome 1. caused the earth to yield her increase before the sunne vvas created by the heat vvhereof novv the earth is vvarmed and so doth fructifie that hereby we might learn to ascribe the fruits of the â—arth to God rather then to the sunne 2. He made ready all kind of food for the living creatures that vvere aftervvards created on the sixth day Vers 12. And the earth brought forth grasse and herb yielding seed c. Hereby is meant both that God did then by his almighty vvord give to the earth a povver to bring forth all kind of herbs and plants and trees unto the end of the vvorld and also that he did at the present cause it actually to bring them forth and that in their full perfection the herb yielding seed and the tree yielding fruit as man aftervvards vvas created not a child but a perfect man and therefore vve see that vvhen the serpent tempted him vvhich vvas immediately after his creation the tree of knovvledge of good and evil had fruit fully ripe upon it Chap. 3. 6. The woman saw that the tree was good for food and that it was pleasant for the eyes vvhich is indeed an argument of much vveight to prove that the vvorld began vvith the Autumne and that at first the yeare vvas counted to begin then And God saw that it was good That is God approved them all to be good And indeed even those poysonous herbs and plants vvhich vvere on this day created are good and usefull in their kind and meat for some creatures nor should have ever been hurtfull to man if man had not sinned Vers 14. And let them be for signes That is to signifie things to come both naturall and ordinary and supernaturall and extraordinary For so we find by continuall experience that the divers colour and hew of the Sunne and Moon as likewise the rising and setting of divers Constellations of the starres do foreshew fair and foul weather storms and tempests c. and hereby both seamen and husbandmen and physicians receive very helpfull insinuations of the fittest opportunities for their severall affairs yea oftentimes by Eclipses Comets and sometimes by other supernaturall signes God foreshews the heavy calamities he intends to bring upon men insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens Psal 65. 8. so it is said Luke 21. 25 26. There shall be signes in the Sunne and in the Moon and in the Starres and upon the earth distresse of Nations with perplexitie the sea and the waves roring mens hearts failing them for fear and Act. 2. 19 20. I will shew wonders in heaven abovâ— and signes in the earth beneath bloud and fire and vapour of smoke The sunne shall be turned into darknesse and the moon into bloud yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to forâ—tell and divine what good and evil shall befall them both in their life and death for this is a vanitie and wickednesse which the Scâ—ipture doth every where deride and condemne Deut. 18. 10. There shall not be found among you any one that maketh his sonne or daughter to passe through the fire or that useth divination or an observer of times or an enchanter or a witch Isa 47. 13. Let now the Astrologers the starregazers the monethly prognosticatours stand up and save thee from these things that shall come upon thee And for seasons To wit Summer and Winter Spring and Autumne which come by the course of the Sunne as that approcheth nearer to us or goeth further from us yea God hath appointed the Moon also for seasons Psal 104. 19. for thereby we account the moneths and their severall seasons and the Starres likewise and Constellations which arise and set
fierce and insolent manner as scorning and despising their fear and thinking it a disparagement to his greatnesse that they should be afraid of Lamech and he gives a reason if sevenfold vengeance should light upon him that killed Cain what then upon him that should kill Lamech which is spoken either in a kind of Atheâ—sticall scorn as if he should say Why women fear not if God set a guard upon Cain that he might not be killed I will warrant you Lamech shall scape well enough or else as supposing that he had juster cause for that which he had done and therefore might be more secure that if Cains death should be avenged much more his Vers 25. For God said she hath appointed me another seed c. Seth signifies appointed by this it is clear that Cain slew Abel not long before the 130 year of Adams age at which time Seth was born as we see Gen. 5. 3. and therefore she rejoyceth that her number was in him filled up again the rather because it is likely that by the spirit of God she foresaw that he should tread in the steps of faithfull Abel and be the stock of that righteous progeny wherein the Church was afterward established Vers 26. Then began men to call upon the name of the Lord. Was not the name of the Lord called upon before by Adam and Eve Abel Seth and perhaps some others of Adams sonnes and daughters yes undoubtedly But it seems the greater part were corrupted with Cains wicked progeny now the family of the righteous encreasing in the dayes of Enos the worship of God began to be more publick and solemn there began to be a more notable separation and difference betwixt the righteous and the wicked and religion in this pious and now growing family of Seth seemed in a manner restored again when it had been in the paucity and privacy of the truly faithfull almost buried CHAP. V. Vers 2. ANd called their name Adam That is Man So Adam or Man was the common name both of man and woman because both were of the earth from whence the name Adam was taken Man being immediately made of the earth and Eve of Adam and both by marriage so joyned again together by the ordinance of God that they were both one flesh Vers 22. Enoch walked with God That is he lived a holy just and righteous life and that in some degree of eminencie above other the servants of God that lived in those times though the age wherein he lived grew very corrupt yet he was not carried away with the stream of the times but framed his life carefully according to the will of God with whom he enjoyed a sweet communion the Lord in a more then usuall manner revealed his secrets to him for he was a Prophet and one clause of his Prophecies is recorded in the Scriptures to wit in the Epistle of Jude vers 14. 15. and he on the other side did continually set the Lord before his eyes and sought to approve himself to him in all his wayes Vers 29. And he called his name Noah saying This same shall comfort us c. That Noah vvas a man of eminent pietie vve reade Chap. 6. 9. and this therefore I conceive to be a Propheticall presaging of the comfort which this sonne in future times should yield unto his parents By the work and toil of their hands he means not onely that particular curse Gen. 3. 17 19. Cursed is the ground for thy sake in sorrow shalt thou eat of it c. In the sweat of thy face shalt thou eat bread c. but also all the miseries vvhich the sinne of their first parents had brought upon them So that I conceive the meaning of this speech â—f Lamech to be as if he had thus said Many are the miseries labours troubles and sorrovvs vvhich sinne hath brought upon us vve live in a vvicked unjust vvorld and suffer much in these uncomfortable times but you shall see this child vvill be a comfort to us in the midst of all these miseries and by his goodnesse yield us quiet and rest in our minds maugre all the sorrovvs vvhich vve shall othervvise sustain CHAP. VI. ANd it came to passe when men began to multiply c. This must reach further then the age of Noah of which he spake in the latter end of the foregoing chapter namely to the first increase of Cains wicked progeny As the world began to be filled with them so did it more and more increase in wickednesse for the men here spoken of are those men whose daughters the sonnes of God married as is clear by the last branch of this verse namely those that were out of the Church never reputed members of Gods Church or the sonnes of God but as I may therefore say meer men 1. Cor. 3. 3. Walk ye not as men Vers 2. That the sonnes of God saw the daughters of men c. Though all other wickednesse did no doubt abound yet this is noted as the chief cause of Gods displeasure that even the sonnes of God also that is the men of the Church of God for such are esteemed the sonnes of God Deut. 14. 1. vvithout any respect of the Religion they professed promiscuously matched vvith the daughters of those outcasts Cains vvicked progeny from vvhom they had been hitherto separated taking them vvives yea perhaps many vvives of all that their eyes liked not at all minding vvhat for matter of religion or manners they vvere Vers 3. And the Lord said c. The Lord made known this his purpose to that wicked generation namely by Noah yea and happely by Methuselah and Lamech who were then also living to whom he revealed so much that except they repented within 120 years the world should be destroyed My spirit shall not alwayes strive with man That is I have now a long time laboured to reclaim this wicked generation my spirit hath contended with them both by the outward ministry in the mouthes of the Patriarches as is expressed 1. Pet. 3. 18 19. and also by inward motion and check of conscience but all is in vain and therefore I will no longer trouble my self with them but at once sweep them all away with a generall deluge For that he also is flesh That is even man also whom I created after mine own image is become as brutish as the beasts that perish he is wholy carnall no course that I can take will do any good on him therefore I will destroy him Yet his dayes shall be 120 years 120 years are granted for triall of their repentance whence we see that this was revealed to Noah in the 480 year of his age for he was 600 years old when the Flood came chap. 7. 6. consequently but 480 when he had this warning of 120 years which was 20 years before the birth of his sonnâ—s Shem Ham and Japheth though that be mentioned before in the former chapter Vers 4. There
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâ—gne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâ—sieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ— and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sâ—nne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâ—turah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
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
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
joyned together for the eating of the Paschall lambe either they all continued together that following night in the house wherein they eat or else that the doores of both their houses had the bloâ—d of the lambe sprinkled upon them Vers 8. And they shall eat the flesh in that night rost with fire and unleavened bread and with bitter herbs c. This rosting of the lambe was chiefly enjoyned with respect unto the great haste and speed they were to make because it might be sooner made ready by rosting then by seething and withall it signifyed the bitternesse of Christs passion So likewise the unleavened bread did betoken haste also for unleavened cakes are sooner made But withall it signified if they will be Gods peculiar people they must be purged from all those old superstitions and corruptions wherein they live that have not this interest in God 1. Cor. 5. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickednesse but with the unleavened bread of sincerity and truth And as for the bitter herbs that were eaten with it they were a memoriall of their bitter bondage in Egypt and withall a type of our mortification and readâ—nesse to undergo afflictions with Christ Vers 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legges c. Meaning that the lambe must be rosted all and whole not so much but the inward parts after they had been taken out and washed must be put in again and rosted with the rest whereby may well be signified our communion with Christ whole and undivided 1. Cor. 1. 13. Is Christ divided c. Gal. 2. 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the sonne of God c. Vers 10. And ye shall let nothing of it remain untill the morning c. Because he would not have them imployed to any other use then what he had appointed And besides it might signifie that when the morning of the Gospel came there should be no more use of those Legall shadows Vers 11. And thus shall ye eat it with your loyns girded your shoes on your feet c. These ceremonies were also peculiar to that Passeover in Egypt and therefore not observed by Christ They were principally intended as an expression of their faith concerning their sudden going out of Egypt which God had promisâ—d Vers 12. And against all the gods of Egypt I will execute judgement c. It may well be meant of Gods confounding their Idole-Gods by punishing the people that worshipped them and delivering the Israelites whom they had kept in bondage for hereby God discovered the vanity of those Idoles and as it were laid their honour in the dust But because Numb 33. 4. Moses speaks of this executing judgements upon their gods as a severall act from that of killing their first-born I rather conceive that hereby is meant either the killing of the first-born of those beasts which they worshipped as gods or else that some such notable accident befell the Egyptian Idoles as did the Philistines Dagon before the Ark. Vers 14. And this day shall be unto you for a memoriall c. Here begins the direction for the observation of the Passeover in succeeding generations You shall keepit a feast by an ordinance for ever That is untill the coming of Christ who is our Passeover for ever since whose passion there is a like sacrament used also in the Church of the new Testament in remembrance of his death untill he come Vers 15. Seven dayes shall ye eat unleavened bread c. This number of dayes was appointed both because seven being a full and perfect number figured the whole time of their life wherein they were still to remember with thankfulnesse this deliverance and also because the destruction of the Egyptians in the red sea followed seven dayes after the Israelites went out of Egypt Now the first of these seven dayes was the fifteenth day of this moneth and began at the evening immediately after the eating of the Passeover which they did at the very latter end of the fourteenth day Whosoever eateth leavened bread from the first day untill the seventh day that soul shall be cut off from Israel This phrase in this place signifieth not onely the cutting of them off from the communion and society of the Saints both in this life and in the next as in Gen. 17. 14. The uncircumcised manchild whose flesh of his foreskin is not circumcised that soul shall be cut off from his people but also the cutting of them off by death as in the like case Exod. 31. 14. Ye shall keep the Sabbath therefore c. every one that defileth it shall surely be put to death for whosoever doth any work therein that soul shall be cut off from among his people Vers 16. No manner of work shall be done in them save that which every man must eat that onely may be done of you And yet this might not be done on the Sabbath as is clear Exod. 16. 5. 23. 29. On the sixth day they shall prepare that which they bring in and it shall be twice as much as they gather dayly To morrow is the rest of the holy Sabbath bake that which you will bake to day c. and Exod. 35. 23. Ye shall kindle no fire throughout your habitations upon the Sabbath day Vers 22. And none of you shall go out at the doore of his house untill the morning This also was onely for the Passeover in Egypt for Christ with his disciples went out that night Matth. 26. 30. And when they had sung an hymne they went out into the mount of Olives and it was commanded by this signe to teach thee that it was the bloud of Christ the true Paschal lambe whereby they must be defended from the destroying angel Vers 24. And ye shall observe this thing for an ordinance for thee and for thy sonnes for ever That is the commandment of the Passeover and the feast of unleavened bread but not those ceremonies vers 7 11 12. which were appointed for this Passeover in Egypt onely you and your children shall observe them for ever to wit during the time of the Sanctuary and the Legall service for thus this word for ever is often used in the Scripture with respect to the thing spoken of as Psal 89. 1. I will sing the mercies of God for ever that is as long as I live Vers 25. When ye be come to the land which the Lord will give you c. ye shall keep this service The command for keeping the Passeover was therefore chiefly intended for the land of Canaan howbeit they kept it once in the wildernesse Numb 9. Vers 29. Unto the first-born of the captive that was in the dungeon c. Where they
befall his father or mother nor yet any unreverent and undutifull language but all kind of malitious reviling speeches whether by way of imprecation or otherwise as manifestly argued a contempt of their parents and therefore we see that Solomon saith with respect doubtlesse to this law The eye that mocketh at his father and despiseth to obey his mother the ravents of the valley shall pick it out c. Prov. 30. 17. and Christ having joyned this law with the fifth Commandment Matth. 15. 4. God commanded saying Honour thy father and thy mother and he that curseth father or mother let him die the death he applyeth it to the condemning of that Tradition of the Pharises who allowed men to withhold necessary sustenance from their parents so that what they withheld from them they gave to the Temple and concludes that hereby they made the commandment of God of none effect by their Tradition whence it is manifest that by the judgement of Christ they transgresse this law and deserve death before God that shall either revile their parents or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them Vers 18. If men strive together and one smite another with a stone c. That is by throwing any thing at him or by the stroke of any thing held in his hand Vers 19. If he rise again and walk abroad upon his staff then shall he that smote him be quit c. That is if he recover so farre as to go forth though weakly he that struck him shall not be put to death though he die afterward Vers 20. If a man smite his servant or his maid with a rod c. Some Expositours understand this law thus that if a man with any thing fit to give correction with do correct or beat his manservant or maidservant yet if he do it so immoderately that the servant dies under his hands he shall be punished to wit as a man-slayer with death for the word in the originall signifâ—eth he shall be avenged and the vengeance to be inâ—licted by the civill magistrate was the putting them to death that had wilfully been the death of others Now this law was concerning servants that were not Israelites for it is meant of servants that were absolutely their Masteâ—s money as is expressed in the following verse which the Hebrew servants were not but were onely bought for a time and for Hebrew servants there is another law given Levit. 25. â—9 If thy brother that dwelleth by thee be waxen poore and be sold unto thee thou shalt not compell him to serve as a bondservant c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of to wit when their servants dyed under their hands And indeed it may well be questioned why it should not be said here as in other laws of that nature he shall surely die but onely he shall be surely punished if it were not purposely done because in this case the guilty party was to be left to the wisdome of the Judges to be punished as they should see cause Vers 21. If he continue a day or two he shall not be punished for he is his money That is it may be thought he intended not to bring that losse upon himself by killing him whom he had purchased with his money and since it may well be judged that he did not do it willingly even the losse of his servant bought with his money shall be deemed sufficient punishment Vers 22. If men strive and hurt a woman with child so that her fruit depart from her and yet no mischief follow c. That is if a woman with child come in to help her husband or friend when men are fighting together or to part them or upon any other occasion be nigh them and so do casually receive some hurt and by that means miscarry yet so as that no mischief follow thereupon that is neither the woman nor child die or be maimed in this case the party that was the cause of the womans miscarrying shall pay such a penalty as the womans husband will lay upon him onely it is in the next clause provided that the womans husband shall not be his own judge but shall onely require to have such or such a penalty imposed upon him which shall there be accordingly awarded him by the judge and he shall pay as the judges determine whereby also is implyed that the judges had power to moderate the penalty if the womans husband demanded that which was unreâ—sonable Vers 23. And if any mischief follow then thou shalt give life for life Whether of the mother or child having shape and life as appears by that which follows Vers 24. Eye for eye tooth for tooth hand for hand foot for foot This was the law amongst the Hebrews which we call the law of Retaliation whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours according to the hurt which they had done them And it was doubtlesse most equall as those times were and frequently practised amongst them yet withall very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty and in stead of this to award a pecuniary mulct or fine of money first Because in some cases the law of retaliation could not be equall as for example If a man that had but one eye should put out one of his neighbours eyes the putting out of this mans onely eye in lâ—ew thereof would not be perfectly equall or if the man that had cut off his neighbours arm were of such a weak constitution that it was altogether unlikely that he should escape death if his arm should be cut off too by way of punishing that harm he had done his neighbour sâ—condly Because that law Numb 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death may seem to imply that except onely in that case of life and death they were allowed to take satisfaction in stead of corporall punishments thirdly Because it is evident in the thirtieth verse of this chapter that when a mans ox had killed a man after warning had been given to the owner to keep him in though the owner was by the law to be stoned yet the Judges were allowed in some cases not to adjudge him to be stoned but in stead thereof to impose a summe of money whence by the rule of analogy we may conceive that in this case of taking eye for eye and tooth for tooth c. the Judges had likewise the same liberty In Matth. 5. 39. our Saviour having repeated this law addeth But I say unto you that ye resist not evil whereby he never intended to abolish this law but onely to clear
he had thought to have done unto his brother Vers 10. If a man deliver unto his neighbour an asse or an ox or a sheep or any beast to keep and it die c. As before concerning dead goods so here concerning cattel committed to the keeping of a friend the Law appoints how the judges must determine to wit that in case such cattel die or be hurt or by force driven not stollen away no man seeing it but the keepers because those losses are not to be prevented by the keepers care therefore the owner most bear them Vers 12. And if it be stollen from him he shall make restitution unto the owner thereof Dead goods stollen from the keeper were not to be made good to the owner ver 8. yet cattel must be restored the reason is first because there might be some neglect in keeping cattel abroad which cannot be so likely of things laid up in a mans dwelling house secondly it is most likely they were paid for keeping cattel because it required watching and charge and then it was just they should make it good through whose neglect it was stollen away Whence is that of Jacob Gen. 31. 39. Of my hand didst thou require it whether stollen by day or stollen by night Vers 14. And if a man borrow ought of his neighbour and it be hurt or die c. The Law here concerning things borrowed that are lost or hurt whilest they were with the borrower is this That if the owner were by when the thing borrowed did miscarry the borrower should not make it good because the owners presence made it manifest that the mischief could not be prevented But if the owner were not by then the borrower was to make it good Nor was the severity of this branch of the Law unequall For however it might miscarry without any neglect of the borrower though the owner was not by yet it was fit that such a penalty should by Law be imposed to prevent all fraudulent dealing in the borrower and to make him the more circumspectly carefull of the thing he borrows and so likewise by this means men had the more encouragement to lend freely Vers 15. If it be an hired thing it came for his hire That is if it were not borrowed gratis but hired then though it miscarry and the owner be not by he that hired it shall not make it good Vers 16. If a man entice a maid that is not betrothed and lie with her c. If a maid were betrothed it was death to lie with her Deut. 22. 23 24. If a damsel that is a virgin be betrothed unto an husband and a man find her in the city and lie with her ye shall stone them with stones that they die but this Law is concerning the defiling of a maid that is not betrothed in which case it is here provided that if a man entice a maid either by promise of marriage or otherwise and lie with her he was to endow her and marry her and in case her father refused to let him marrie her he was then to pay her a summe of money according to the dowry of virgins that is according to her estate and condition as dowries used to be given with maids of like parentage and estate There is another Law much like this Deut. 22. 28 29. to wit that if a man did find a damsel a virgin not betrothed and did lay hold on her and lie with her and they were found he was then to marry her and might never asterwards put her away and was withall to pay unto the maids father fifty shekels of silver To shew the disference betwixt these two Laws some say that this here is meant of such as by enticing maids did perswade them to consent and so lie with them but that the Law in Deuteronomie is meant of such as did defile maids without their consent that therefore a greater penalty is allotted to those there then to these here that had the consent of the maids they defiled But because it is most probable that violent rapes where the maid no way consented were alwayes amongst this people punished with death therefore I cannot think that that Law in Deuteronomie is meant of those that ravished maids Rather the difference betwixt these Laws consists in this That in that place of Deuteronomie the Law speaks of defiling maids that being occasionally laid hold on yielded presently to the lust of him that defiled them not being beforehand allured and perswaded by degrees and that this speaks of such as did entice maids with promise of marriage and so defiled them and in this case the Law is not so severe Indeed here nor there is there any punishment at all appointed for the woman though her sinne was great and that because besides that the losse of her virginitie was a brand of ignominy to her and the hope of marriage might chiefly deceive her being under her fathers power and having nothing of her own she could not be chargeable with paying any mulct of money Vers 18. Thou shalt not suffer a witch to live The word here used in the originall is in the feminine gender a woman-witch to intimate that women in this case were not to be pittied But elsewhere the same is decreed both concerning men and women and withall it is expressed by what kind of death they were to die to wit that they were to be stoned Lev. 20. 27. A man or a woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones And some adde that this Law against witches is set next after those against fornication because it was usuall in those times with men by witchcraft to winne the hearts of maids to them Vers 20. He that sacrificeth unto any God save unto the Lord onely he shall be utterly destroyed Or Anathematized that is put to death without mercie destroyed as an execrable and cursed thing Vers 25. If thou lend money to any of my people that is poore by thee thou shalt not be to him as an usurer c. To such as these we are bound to lend not expecting so much as the principall if they be not able to pay much lesse the use Luke 6. 34 35. And if ye lend to them of whom ye hope to receive what thank have ye c. But love ye your enemies and do good and lend hoping for nothing again c. Vers 26. If thou at all take thy neighbours raiment to pledge thou shalt deliver it unto him by that the sunne goeth down That is which he lieth in by night as is evident in the next verse for that is his covering onely yet under this is comprehended all other garments and other things whereof he hath present use as tools to work with c. which must be restored against the time he should need them and therefore also such things as were of continuall use
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.
and keep the charge of the Lord that ye die not and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day as methinks it is evident Levit. 8. 34. As he hath done this day so the Lord hath commanded to do c. And the continuance of these solemnities seven dayes signified 1. that perfect holinesse which should be in Christ and 2. that the whole course of the priests lives should be consecrated to Gods service See Exod. 12. 15. Vers 31. And seethe his flesh in the holy place That is in the courtyard of the Sanctuary at the doore of the tabernacle for there it was both boyled and eaten Levit. 8. 31. And Moses said unto Aaron and his sonnes Boil the flesh at the doore of the tabernacle of the congregation and eat it with the bread c. See Exod. 28. 43. Vers 33. But a stranger shall not eat thereof c. That is none but themselves in other peace-offerings the offerer did eat of it here was no offerer but the priest Vers 34. Then thou shalt burn the remainder with fire Which was done 1. to maintain the peoples reverence toward them by letting them see that they were not to be usedbut in holy uses 2. to prevent the superstitious abuses of them Some peace-offerings might be eaten the next day Levit. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten Onely those which were offered for a thanksgiving were to be eaten the same day whereby it may seem that these of the priests were principally for that end See Exod. 12. 10. Vers 35. Seven dayes shalt thou consecrate them See the note above upon ver 30. Vers 36. And thou shalt offer every day a bullock for a sinne-offering for atonement c. This is meant of the same bullock mentioned before ver 10. which was offered for a sinne-offering for the priests Nor doth it follow that there were not two rammes also offered on each of the seven dayes of the priests consecration because it is here onely expressed that there should be a bullock offered on each of these seven dayes For this concerning the sinne-offering is onely repeated to shew that this sinne-offering was not onely for the priests but also to purifie the altar to make an atonement for the altar and to sanctifie it as it is expressed in the following verse Now an atonement is said to be made for the altar not because there was any sinne in the altar but because it was hereby now so perfectly purified and sanctified according to Gods institution that men might without sinne offer sacrifices thereon Vers 37. Whatsoever toucheth the altar shall be holy Some understand this clause thus that none but holy persons might touch the altar but rather it is meant of the sacrifices that were to be offered on this altar that whatsoever should according to Gods institution be offered thereon should be accepted as holy to the Lord the altar sanctifying the sacrifice that was laid thereon according to that which our Saviour saith Matth. 23. 19. Ye fools and blind whether is greater the gift or the altar that sanctifieth the gift Vers 38. Two lambs of the first year day by day continually This was the daily ordinary sacrifice and it was 1. to signifie that the death of Christ the true lambe was available to the Church from the first morning of time to the evening of the same 2. to shew what continuall need they had of reconciliation through Christs bloud applied by faith 3. to sanctifie the morning and evening prayers of the Church by the interceding sacrifices of the Mediatour Vers 40. And with the one lambe a tenth deal of flower mingled with the fourth part of an hin of beaten oyl c. By a tenth deal of flower is meant the tenth part of an ephah or bushell as is expressed Num. 28. 5. which is called an Omer Exod. 16. 36. and by the fourth part of an hin of oyl wherewith the floure was mingled and the fourth part of an hin of wine which was for a drink-offering a pint and an half of each is meant for the hin contained six pints and so the fourth part of an hin was a pint and half Now this meat-offering and drink-offering added to the dayly sacrifice was to shew that Christ by his oblation of himself for us becomes not onely redemption but also food gladnesse and chearing comfort to us yea all in all And the sweetnesse of these things floure and oyl and wine signified both how pleasing to God the sacrifice of Christ should be and also what care was required of Gods people to make their sacrifices by true faith and repentance wherein God delights a sweet savour unto God without which their externall sacrifices must needs be unsavory and such things as could not be likely to please him Vers 42. Where I will meet you to speak there unto thee That is in the tabernacle from the mercy-seat Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee Wherein we have the reason given why it was called the tabernacle of the congregation namely because there the Lord did by glorious signes witnesse his presence and make known by Moses his will unto them meeting them and making a covenant with them See Exod. 40. 34. Levit 9. 13 24. Vers 43. And the tabernacle shall be sanctified by my glory That is the glorious signes of his glorious presence CHAP. XXX Vers 1. ANd thou shalt make an altar to burn incense upon c. Besides that the Lord did hereby adorn the service of the tabernacle to work the greater reverence in the hearts of the people and did teach them how carefull they should be of defiling their service with any unclean thing it did also signifie that by Christ not onely the whole legall service but particularly also the Saints prayers are wondrous sweet and pleasing to God Revel 8. 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne Psal 141. 2. Let my prayer be set forth before thee as incense Rev. 5. 8. And golden vials full of odours which are the prayers of the Saints Vers 2. The horns thereof shall be of the same See the notes upon Exod. 27. 2. Vers 3. And thou shalt overlay it with pure gold c. Shadowing Christ in both his natures his deity yielding glory to his humanity hence it is called the golden altar Numb 4. 11. as the other is called the brazen altar Exod. 38. 30. And thou shalt make unto it a crown of gold round about Which served as an edge to
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â— And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâ—est shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâ—ion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâ—ferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâ—to the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so â—oâ—emay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ— stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâ—ne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâ—ll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâ—soever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ— cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
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
of the witnesses hands upon the head of the blasphemer did signifie their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice and not punish the land and people for it Vers 15. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord c. These Laws were given to the Israelites upon the occasion of the foregoing story of the blasphemer that was stoned Evident it is that these are two distinct Laws Whosoever shall curse his God shall bear his sinne and He that blasphemeth the name of the Lord he shall surely be put to death and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt I conceive is this that by cursing God is meant when a man shall directly and purposely speak reprochfully of God and by blaspheming the name of the Lord is meant when men do so profanely mention the name of God either in cursing or otherwise that what they say of God tends much to the reproch and dishonour of God though they do not directly speak against God Vers 16. All the congregation shall certainly stone him The people must all have their hands in the execution 1. to prove their zeal in revenging the dishonour done to God and his Laws 2. that themselves might learn to fear those sinnes which with their own hands they had punished in others Vers 17. And he that killeth any man shall surely be put to death This Law is here inserted upon the occasion of the blasphemers striving with the Israelite ver 10. and to show that God was tender as of his own honour so of the safety of his people CHAP. XXV Vers 2. WHen ye come into the land which I give you then shall the land keep a Sabbath unto the Lord c. That is every seventh year the land shall lie at rest ye shall neither plow it nor sow it c. Concerning this Sabbaticall year and the grounds thereof see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them because that year there was no tillage nor harvest to make money of of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositours that this year all Hebrew servants were set free of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures but rather the contrary When the first Sabbaticall year was kept by the Israelites it is hard to determine and yet sure we are that it was not till they came into the land of Canaan The most probable opinion is that it was the fourteenth year of Joshua's government for if the land was first divided among the Israelites in the seventh year of Joshua as may be gathered from Calebs age Josh 14. 10. then the seventh year after that when they had tilled the land and reaped the crop of it six years was doubtlesse their first Sabbaticall year Vers 5. That which groweth of it own accord of thy harvest thou shalt not râ—ap c. That is as in other years by a peculiar right and interest but in common as others did onely taking what might serve for food Vers 8. And thou shalt number seven Sabbaths of years unto thee c. Here direction is given for the year of Jubile so called as it is most generally held from an Hebrew word Jovel which signifies a ramme because it was proclaimed with trumpets or cornets made of rammes horns A great question there is amongst Expositours nor is it easily to be resolved concerning the numbring of this year of Jubile as likewise at what time of the year it did begin Some conceive that the fourtyninth year which was the last of the seven times seven years was the year of Jubile and whereas it is said ver 10. Ye shall hallow the fiftiâ—th year they say it is called the fiftieth year by reckoning from the year before inclusively and so conceive that the year of Jubile did alwayes concurre with the seventh Sabbaticall year But against this manner of accounting the year Jubile there may be serall strong objections made which cannot well be answered as 1. that the Jews do constantly reckon otherwise making the Jubile every fiftieth year not concurring with the Sabbaticall year 2. that according to this manner of accounting every year of Jubile was then to be counted twice as the last of one fifty years and the first of another and besides in the computation for the first fifty years there was no Jubile before to be included and 3. that it had been superfluous to forbid as ver 11. all sowing and reaping in the year of Jubile if it had alwayes concurred with the seventh Sabbaticall year since all such works had then been unlawfull even in regard that it was a seventh year And therefore I conceive that the more probable opinion is that which is commonly held by Expositours namely that they did reckon seven times seven years which was nine and fourty years and then the next year after to wit the fiftieth year was the year of Jubile and this year was not reckoned in the Sabbath of years following but the one and fiftieth year was the first of the next seven years for else they should not have sowed and reaped six years in this week of years Vers 9. Then shalt thou â—ause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. That is on the tenth day of the seventh moneth in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubile It was proclaimed on the seventh moneth because it was the first moneth of the civil year and so then the year of Jubile began and it was proclaimed on the tenth day of that moneth which was the day of atonement and a publick fast-day for all the people 1. to shew that our freedome from the spirituall bondage wherein we lie by nature is through the atonement made by Christs death according to that of the Apostle Heb. 2. 12 15. For as much then as the children arâ— partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and deliver them who through fear of death were all their life-lifetime subject to bondage and 2. to teach us that the way to attain spirituall joy and comfort whereof the Jubile was a signe is to humble and afflict our souls as the Jews on this day did and 3. to teach us that if we expect mercy from God in the pardon of our sinnes which was assured to them on this day of expiation we ought to shew mercy to our
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
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
Shemosh c. In this clause of their song the Amorites scoff at Shemosh who was the god of the Moabites 1. King 11. 7. the Amorites had another god to wit Milcom 1. King 11. 5. they therefore now derided the Moabites because their God though they had been so long his people and had served him so carefully was not able to help them but had delivered them into captivity to Sihon as it follows in the next words He that is their God Shemosh hath given his sonnes that escaped and his daughters into captivity unto Sihonking of the Amorites But how much more properly might the Israelites take up this proverb now against the Amorites Vers 30. We have shot at them To wit first the Amorites then the Israelites Vers 32. And Moses sent to spie out Jaazer c. A city also that haâ— been Moabs Jer. 48. 31 32. but now was the Amorites a fruitfull pasture-countrey it stood in and was given to Gad Numb 32. 1. Vers 33. And they turned and went up by the way of Bashan c. A rich countrey this Bashan was famous for its huge oaks Ezek. 27. 6. Of the oaks of Bashan have they made thine oars also the pastures nourished strong and fat cattel whereto the Scripture often alludeth Deut. 32. 14. Butter of kine and milk of sheep with fat of lambs and rammes of the breed of Bashan and Amos 4. 1. Hear this word ye kine of Bashan and there were in it threescore cities with high walled gates and barres Deut. 3. 4 5. and indeed this which is said of their high walled cities makes it manifest that the Israelites spyes were here amongst other places when they searched the land of Canaan Vers 34. And the Lord said unto Moses Fear him not c. Og the king of Bashan was a huge gyant Deut. 3. 11. his bedsted was a bedsted of iron nine cubits was the length thereof and foure cubits the breadth of it and the rather doubtlesse did the Lord encourage Moses not to fear him because they were like enough to be scared with the very sight of him to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites making the experience he had of Gods help against Sihon a ground of encouragement for the present against Og and his armie too CHAP. XXII Vers 1. ANd the children of Israel set fâ—rward and pitched in the plains of Moab on this side Jordan by Jericho In the third chapter vers 48. it is said that they dâ—parted from the mountains of Abarim and pitched in the plains of Moab by Jordan near Jericho and that is the last removall of the camp of Israel there mentioned Now they came to the mountains of Abarim at their first passing over the river Arnon as is noted before upon vers 13. And therefore it seems that all those things related from the 13. verse of the former chapter to the end of the chapter as concerning their going to Beer vers 16. where a well sprung up so miraculously and concerning the conquests of Sihon and Og were done the camp and the tabernacle still abiding at the mountains of Abarim and then after that the camp of Israel set forward from thence and pitched in the plains of Moab so called because they had been sometime Moabs and did border upon the land of Moab though they were afterwards the Amorites and now the Israelites by conquest These plains reached unto Jordan right over against Jericho And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan in which time many notable things fell out even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua till their entrance into Canaan Vers 3. And Moab was sore afraid of the people because they were many c. The Moabites had no cause at all to be afraid of the Israelites though they were many for the Israelites had made known to them their resolution not to meddle with them and accordingly had peaceably passed by their countrey yea they had to their own trouble fetched a great compasse about purposely that they might not annoy them by passing through their land and besides in destroying the Amorites they had done them a pleasure having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their countrey from them chap. 21. 26. But yet being stricken with terrours from God all this could not quiâ—t their minds They saw they were a numerous mighty people and that they had now already vanquished two great kings and that they were still upon the borders of their countrey and hereupon they were ready to conclude that as the Amorites had lately taken away part of their countrey so this people that had now destroyed the Amorites would take away the rest and so were mightily perplexed and distressed The Lord herein making good his promise to his people Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away and again Deut. 2. 25. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven who shall hear report of thee and shall tremble and be in anguish because of thee Vers 4. And Moab said unto the Elders of Midian c. That is the Moabites being in this distresse and considering that the onely way to secure themselves against the evil feaâ—ed was so strengthen themselves against the Israelites and that hereby also they might happely regain what the Amorites had formerly taken from them they sent to the elders of Midian to desire them to joyn with them against the Israelites and that because the Midianites were subject to the same king or at least were neighbours confederate wiâ—h them and so it is evident they did though they had no cause for it for first they were in a manner allyed to the Israelites being the posterity of Midian who was the sonne of Abraham by his wife Keturah Gen. 25. 1 2. and secondly the Israelites had not meddled with them and thirdly the Israelites conquest of the Amorites was an advantage to the Midianites who were by this means freed from Sihons tyrannous yoke for that they were before in bondage to him appears because the five kings of Midian that combined with Moab and perished for the same chap. 31. 8. are called the Dukes of Sihon Josh 13. 21. Some conceive that the Ammonites did also joyn with the Moabites and Midianites at this time which they ground upon that place Deut. 23. 3 4. An Ammonite or a Moabiteâ—shall not enter into the congregation of the Lord Because they met you not with bread and with water in the way when you came forth out of Egypt aâ—d because they hired against thee Balaam the sonne of Beor of
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
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
one that is uncircumcised that is we may not do it or else rather that they were not able to do it which I rather approve because vers 2. there is expresse mention of the greatnâ—sse of the stone and upon Rachels coming it was rolled away before all came together or why may not both be included we cannot that is we neither may do it nor are we able to do it Vers 10. And rolled the stone from the wells month To wit either by his own strength or with the help of the shepherds Vers 12. And Jacob told Rachel that he was her fathers brother That is his kinsman his sisters sonne for near kinsmen in the Scripture are usually called brethren Gen. 13. 18. Though Abraham were Lots unclâ— yet saith he Let there be no strife between me and thee for we be brethren Vers 13. And he told Laban all these things That is what had been formerly related concerning Jacob who were his parents what had passed betwixt him and his brother how he was sent away thither by his father and what had befallen him in his journey else Laban might have wondred to see him come so unfurnished whereas he had seen Abrahams servant come so richly provided when he fetched thence Rebekah Vers 14. And Laban said to him Surely thou art my bone and my fleâ—â— This is either an acknowledgement that he was satisfied concerning his person to wit that he was indeâ—d his siâ—ters sonne or else a courteous reply to his relation vers 13. as if he had said However be the occasion of thy journey what it will thou art my near kingsmaâ— and must expect loving entertainment here Vers 15. Because thoâ— art my brother shouldest thou therefore serve me for nought Laban perceiving in this moneths time of Jacobs abode with him mentioned in the former versâ— that he was wondrous able and active for his businesse for it seems Jacob not vvilling to be burdensome to his uncle nor to eat the bread of idlenesse did presently buckle himself to do him what service he might he begins now to tamper with him about giving him some recompense for his labour under a pretence that it was not fit that he should do him service for nothing though he were his near kinsman but aiming indeed to bind him thereby to some farther stay there because he saw his service would be very profitable to him Vers 18. I will serve thee seven years for Rachel thy younger daughter It was it seems the custome in these Eastern countreys that at making up of any match of marriage both the husband and wife did mutually give dowries the one unto the other as is evident chap. 34. 11 12. And Shechem said unto her father and unto her brethren what ye shall ask I will give ask me never so much dowry and gift and I will give according as ye shall say unto me but give me the damsell to wife 1. Sam. 18. 25. And Saul said Thus shall ye say to Davâ—d The King desireth not any dowry but an hundred foreskins of the Philistines c. and 2. Sam. â— 14. And David sent Messengers to Ishbosheth Sauls sonne saying Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines Jacob therefore being in a strange place and having nothing else to give and being withall carried away with the strength of his affection to Rachel that he might prevail with his uncle vvhose base covetousnesse by this time he had discovered tenders him seven years service for his daughter Rachel Vers 19. It is better that I give her to thee then I should give her to another man Laban regarding more his own profit then to deal fairly and ingenuously with so near a kinsman makes advantage of the affection of Jacob to his daughter and accepts of his proffer yet because his words are so ambiguous and not an expresse promise It is better that I give her to thee then that I should give her to another abide with me it may be probably supposed that hâ— did purposely equivocate and had already some thought of dealing doubly and deceitfully vvith Jacob. Vers 20. And Jacob served seven years for Rachel Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter the marriage was solemnized and having then Leah given him in stead of Rachel he then made a new agreement for Rachel and so married them both in the very beginning of his foureteen years service But that cannot agree with his relation for first it might then as well have been said here that he served fourteen years for Rachel again secondly it is said vers 27. Fulfill her week and we will give thee this also for the service which thou shalt serve with me yet other seven years and thirdly when Jacob expostulates the wrong which Laban had done him ver 25. he saith Did not I serve with thee for Rachel which shows that seven of his years service were spent ere Leah was imposed upon him And they seemed unto him but a few dayes for the love he had to her Love makes men think every day a year till they enjoy the party loved and therefore this must be understood with reference to his labour and service that the service of seven years seemed as nothing to him because of the great love he bare to Rachel Vers 25. And it came to passe that in the morning behold it was Leah He perceiveth it not before both because it was the custome for brides to be veiled and also because by her fathers direction she might be silent vvhich he might impute to her modesty Vers 27. Fulfill her week and we will give thee this also The marriage feast or solemnitie used to be kept a vveek Judg. 14. 12. I will now put forth a riddle unto you If you can certainly declare it me within the seven dayes of the feasâ— c. this Laban desires him to fulfill vvith Leah that so by this his voluntary consent the marriage might be confirmed and then he promises to give him Rachel so then vve see that he married Rachel vvithin a vveek after Leah and served seven years for her after the marriage Vers 31. And whâ—n the Lord saw that Leah was hated That is not simply but in comparison of Rachel ver 30. He loved Rachel more then Leah Vers 35. And left bearing That is for a while for afterwards she conceived again Gen. 30. 17. And God hearkned unto Leah and she conceived and bare Jacob the fifth sonne See the Note in the following chapter upon ver 9. CHAP. XXX Vers 1. GIve me children or else I die That is either let me have children by thee as well as my sister or I am but a dead woman I shall never be able to endure it it will be my death and indeed I had rather die then live in this condition and this Rachel saith to Jacob not as
seriously thinking that Jacob was able to give her this blessing which God had hitherto denyed her but as those that are in a passion do many times speak they scarce know what so she in a womanish heat and passion crieth out to her husband to give her children never considering to whom she spake or why she should crave this of him or by what means he should be able to satisfie her desire Vers 3. She shall bear upon my knees That is children that might be brought up and nursed on her knees as her own Gen. 50. 23. The children also of Machir the sonne of Manasseh were brought up upon Josephs knees and it seems most probable that this was done about the third year after her marriage Vers 4. And she gave him Bilhah her handmaid to wife A secondary wife or concubine for so also she is called Gen. 35. 22. And it came to passe when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine Vers 5. And Bilhah conceived and bare Jacob a fonne Happely the same year wherein Levi was born of Leah Vers 9. When Leah saw she had left bearing c. Considering that Leah had her six sonnes and one daughter besides these two by her handmaid within the compasse of the last seven years service of Jacob with Laban it must needs be that it was not above half a year that she stayed ere she conceived again yet so inordinate was their desire of children and emulation one against another that she also gives her maid to her husband and so her maid bringing her a sonne and her self being also at that time with child that might be one inducement to name the child Gâ—d that is a Troop c. Vers 14. And Reuben went in the dayes of wheat-harvest and found mandrakes A kind of flovver or fruit very pleasant to the eye which may seem the ground of their name for the Hebrew word signifieth lovely or amiable and very odoriferous Cant. 7. 13. the mandrakes give a smell whether they were the same we now call mandrakes or no it is uncertain these Reuben being a child then about foure or five years of age gathers in the field as children are wont to do and brings them home to his mother Give me I pray thee of thy sonnes mandrakes It seems that mandrakes were in great esteem amongst them though the child onely casually lighted on them and plucked them because of their glorious show and hence so great ado was made about these mandrakes which Reuben found Vers 15. Is it a small matter that thou hast taken my husband c. For the full understanding of this paâ—sage we must know 1. that these contentions were not merely carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the encrease of the Church and obtaining the promised seed for salvation 2. that Jacob did most frequently converse with Rachel whom he did most affect and did comparatively neglect Leah for which being highly offended with Rachel she thus snaps her up and denies this small request she makes to her Vers 16. And Leah went out to meet him This she doth to make sure he should not go in to Rachel as for the most part he was wont to do and tells him what had passed betwixt Rachel and her and so prevails with him to go in to her Vers 17. And she conceived The same year that Gad was born of Zilpah ver 10. Vers 25. Jacob said unto Laban Send me away that I may go unto mine own place That is the land promised to him Gen. 28. 13. The land whereon thou liâ—st to thee wâ—ll I give it and to thy seed and the land where his father lived and where himself was born No doubt the respect he had to the promise made him earnest that he might return thither Vers 26. Give me my wives and my children for whom I have served thee c. That is let me by thy good leave depart now home with my wives and children for thou knowest that the years of my service are expired and that I have therein done thee faithfull and good service Vers 29. Thou knowest how I have served thee c. Though Jacob did before really intend to return home yet now considering with himself that it would be better to get somewhat for him and his before he went then to go away with a great family having nothing to sustain them and being vvithall so earnestly pressed by the importunitie of Laban and not knovving hovv to get from him vvhether he vvould or no in this reply he labours to make it appear vvhat good reason there vvas that if he did stay it should not be altogether vvithout respect of somâ— benefit to himself Vers 31. Thâ—u shalt not give me any thing c. He did not intend to serve him without some just recompense and reward but the meaning is this that he would not require any thing out of Labans present estate and that which he had gotten already but that he would receive his hire out of the future increase of his flocks and that in a way as afterward he tells him which was likely to be most advantagious to Laban and wherein he for his part was content to rest upon the providence of God to wit that having under his charge onely those sheep and goats that were all of one colour whether black or white none spotted he would have for his hire onely such kids and lambes as were speckled and spotted bred of the old ones under his charge that had neither speck nor spot in them A condition which Laban vers 34. imbraceth very greedily I would it might be according to thy word both because such covetous churls do more hardly part with that which they have in their present possession then that which may come in hereafter and because according to the ordinary course of nature cattel are wont to bring forth such as themselves are and therefore in this way Jacob was like to have a poore bargain of it But in all this doubtlesse the Lord directed Jacob what he should do who by this means adjudged a good reward to Jacob which otherwise Laban would have kept from him chap. 31. 9 10 11 12. Vers 38. And he set the rods which he had pilled before the flocks in the gutters c. His end in this was that the ews being in the heat or strength of a double desire whilest they vvere both drinking greedily and vvithall coupled with the males for he did this onely in ramming time they might conceive such young ones as they saw shadows of in the vvater for the colour of the roddes made also the shadows of the rammes that vvere leaped upon them to appear particoloured Vers 40. And Jacob did separate the lambs and set the faces of the flocks toward the ring-straked c. This vvas another course he takes to encrease his flock because