28 29. Ye are all one in Christ Jesus And if ye be in Christ then are ye Abrahams seed and heirs according to the promise Vers 12. And thou shalt put the two stones upon the shoulders of the ephod c. Hereby was signified the power and principality of the Mediatour laid upon Christs shoulders Isai 9. 6. And the government shall be upon his shoulders c. See 22. chap. ver 22. And the key of the house of David will I lay upon his shoulders In regard whereof he doth 1. bear our iniquities Isai 53. 4. Surely he hath born our griefs and carried our sorrows c. 2. by his mediation and intercession he presents us as pure and holy unto God Eph. 5. 27. That he might present it to himself a glorious church c. so also John 17. 19 20 21. And for their sakes I sanctifie my self that they also might be sanctified through the truth c. 3. he doth support and defend us from all evil Deut. 32. 11 12. As an eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him c. And fourthly he carried those whose names are written in the book of life as it were upon his shoulders into heaven who were plunged in the gulf of sinne and death and were utterly unable to raise themselves thither And thus was all the occasion of envy taken away the people being hereby taught that they were none of them excluded but in the person of one were all presented as a royall priesthood unto God For stones of memoriall unto the children of Israel That is they shall be a visible signe to put them in remembrance of their interest in God through Christ and to assure them that God seeing their names upon the shoulders of the priest would remember the covenant he had made with their fathers and accordingly would do them good for so the like phrase is used concerning God Gen. 9. 16. The bow shall be in the cloud and I will look upon it that I may remember the everlasting covenant betwixt God and every living creature Vers 13. And thou shalt make oâ—ches of gold To wit for the two onyx stones to be set in whereon were ingraven the names of the twelve sonnes of Jacob and which were to be fastened upon the two shoulderpeices of the ephod Vers 15. And thou shalt make the breastplate of judgement c. So called because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement Numb 27. 21. And he shall stand before Eleasar the priest who shall ask counsel for him after the judgement of Urim before the Lord c. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him See vers 30. And hereby was signified the righteousnesse of Christ Isa 59. 17. For he put on righteousnesse as a breastplate and an helmet of salvation upon his head Vers 17. And thou shalt set in it settings of stones c. See vers 9. Vers 21. And the stones shall be with the names of the children of Israel c. By this was signified both that the Israel of God are united to Christ and joyned so that what he did we may be said to have done in him in him we are presented unto God as pure and holy and also the love of Christ that he alwayes bears us in his heart being ever mindfull of us and solicitous for our salvation Vers 22. And thou shalt make upon the breastplate chains at the ends c. These I take to be the same mentioned vers 14. And two chains of pure gold at the ends onely there they were spoken of in regard of their fastening to the ouches here in regard of their fastening to the breastplate Vers 25. And put them on the shoulderpeices of the ephod before it That is toward the forepart of the ephod And thus was the breastplate fastened to the ephod by these two chains which were fastened at one end to the two rings that were in the upper corners of the breastplate and at the other end to the two ouches that were on the shoulderpiâ—ces of the ephod Vers 26. And thou shalt put them upon the two ends of the breastplate c. That is in the two ends of the nether part of the breastplate below towards the imbrodered girdle of the ephod In the border thereof which is in the side of the ephod inward That is not onely on the undermost edge of the breastplate but also on the inside of that edge that the joyning together of these rings with those of the ephod might be hidden under the edge of the breastplate Vers 27. And two other rings of gold thou sha't make and shalt put them on the two sides of the ephod c. The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened and direction is given where they should be set to wit first on the sides of the ephod the right side and the left secondly underneath that is in the lower part of each side of the ephod not in the upper part or middle of it thirdly towards the forepart thereof that is though on the sides of the ephod yet not so backward as to be under the arms but toward the forepart of the sides nearer the breast fourthly over against the coupling thereof that is directly against the ouches on the shoulderpieces where the upper part of the breastplate was coupled to the ephod and fifthly above the curious girdle of the ephod that is above those lappets wherewith the ephod was girt close about the loins of the high priest which were therefore called the curious girdle of the ephod Vers 30. And thou shalt put in the breastplate of judgement the Urim and Thummim c. Urim and Thummim are by interpretation lights and perfections and signified that the gifts of the holy Ghost should be in Christ without measure even all the treasure of wisdome and knowledge and all perfection of purity that mans nature is capable of What these Urim and Thummim were we cannot say Amongst the divers conjectures of Interpreters theâ—e are two that have most probability in them the one is that the Urim and Thummim are no other but those very rowes of pretious stones before mentioned that were in the breastplate and are here called Urim and Thummim not onely because of their brightnesse and perfection but especially also with respect unto their use which was that by them the high priest did inquire of God for the people and was by the speciall inspiration of the Spirit enabled to return them an answer which did accordingly come to passe and hence it is they say that in the thirty ninth chapter where Moses doth exactly relate how all
to appear in the presence of God for us So also Revel 8. 3 4. And another angâ—l 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 And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the angels hand Vers 13. That the cloud of incense may cover the mercy-seat c. Whereby they were taught how formidable the majesty of God was and with what reverence we ought to present our selves before him Vers 15. Then shall he kill the goat of the sinne-offering c. We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people for the bloud of this goat as it is said here was also sprinkled before the mercy-seat and had he gone in once with the bloud of his own sinne-offering and then came out and killed this goat for a sinne-offering for the people and gone in again to sprinkle the bloud of that before the mercy-seat then had he gone in twice on this day within the vail which is expressely against that of the Apostle Heb. 9. 7. But into the second went the high priest alone once every year not without bloud which he offered for himself and for the errours of the people These words therefore then shall he kill the goat of the sinne-offering do onely intend that he killed the bullock first for himself vers 11. and then this goat for the people for both of them were killed before he entred into the most holy place Vers 16. And he shall make an atonement for the holy place As being defiled though not in it self yet in regard of the peoples guilt partly by reason of any unwitting approching to the sanctuary when they were not legally clean and partly by reason of all other their sinnes whereby appears the horrour of sinne for though the people never went into the holy place much lesse into the most holy yet were the altar ark and Sanctuary defiled in the sight of God by their sins and could not be cleansed without bloud So our sinnes do defile Gods Church and most holy ordinances and do ascend into heaven it self whereinto we can have no entrance but by bloud See Heb. 9. 7 11 12. Vers 17. And there shall be no man in the tabernacle of the congregation c. That is neither of the priests nor people neither in the holy place nor in the court of the tabernacle for else why is it said no man since the people at no time used to come into the holy place The reasons of this were two 1. As by way of chastisement and for their humiliation they were all excluded from the places and holy things till they were purged from the uncleannesse which they had contracted by their sinnes 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God Vers 18. And he shall go out unto the altar that is before the Lord. That is the altar of incense See Exod. 30. 10. Vers 21. And Aaron shall lay both his hands upon the head of the live goat This is the onely unbloudy sacrifice which was appointed in the Law yet was it not if it be well considered wholly without bloud For this and the goat which was killed was indeed but one sacrifice the one representing Christ dying for our sinnes the other Christ rising again for our justification Rom. 4. 25. the one the price paid for our redemption the other the effect thereof that God laying our sinnes upon Christ had removed our sinnes farre away from us See Psal 103. 12. As farre as the East is from the West so farre hath he removed our transgressions from us Vers 21. And shall send him away by the hand of a fit man into the wildernesse That is a man who for ability of body knowledge of the way and sufficiency for this service was chosen and in readinesse as appointed hereunto Vers 22. And the goat shall bear upon him their uniquities unto a land not inhabited That so the place might signifie that by Christ sinne is removed farre away even from all mankind that will believe in him Besides it might signifie that Christ was not onely put to death for our sakes but also forsaken in a manner of God cast off and left in a forlorn and comfortlesse condition Vers 24. And he shall wash his flesh with water in the holy place To wit because he had touched the goat upon which the sinnes of the people were laid The Hebrews say that this washing was not as at other times in the laver of brasse but in some vessell which stood in the Sanctuary which seems probable because after this done he is said to come forth that he might offer the burnt-offerings in the court And put on his garments c. The garments which he was now to put on were his ordinary high priests garments See the note above upon ver 4. And the burnt-offerings here appointed to be offered by him were the rammes mentioned ver 3. and ver 5. Vers 26. And he that let go the goat c. shall wash his clothes and bathe his flesh in water and afterward come into the camp Being unclean till the evening is not here mentioned as I conceive because it was usually evening ere they returned from these services or else in these cases they might presently come into the camp to bring back word that they had done what was injoyned Vers 29. In the seventh moneth on the tenth day of the moneth ye shall afflict your souls c. To wit by fasting and abstinence from all fleshly delights as also by the duties of inward humiliation and contrition and therefore was this day called their fast Sailing was now dangerous because the fast was now already past Act. 27. 9. And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sinnes of the people and was therefore called the day of atonement Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the moneth at even but the tenth day it was that was allotted for this service On this day the Jubile was also proclaimed of which see chap. 20. 8 9. As likewise for the extraordinary sacrifices of this day see Numb 29. 7 11. CHAP. XVII Vers 3. WHat man soever there be of the house of Israel that killâ—th anoâ— c. Namely with an intent of offering it as a sacrifice to the Lord It is not meant of oxen lambes or goats killed for their own private uses
of the witnesses hands upon the head of the blasphemer did signifie their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice and not punish the land and people for it Vers 15. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord c. These Laws were given to the Israelites upon the occasion of the foregoing story of the blasphemer that was stoned Evident it is that these are two distinct Laws Whosoever shall curse his God shall bear his sinne and He that blasphemeth the name of the Lord he shall surely be put to death and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt I conceive is this that by cursing God is meant when a man shall directly and purposely speak reprochfully of God and by blaspheming the name of the Lord is meant when men do so profanely mention the name of God either in cursing or otherwise that what they say of God tends much to the reproch and dishonour of God though they do not directly speak against God Vers 16. All the congregation shall certainly stone him The people must all have their hands in the execution 1. to prove their zeal in revenging the dishonour done to God and his Laws 2. that themselves might learn to fear those sinnes which with their own hands they had punished in others Vers 17. And he that killeth any man shall surely be put to death This Law is here inserted upon the occasion of the blasphemers striving with the Israelite ver 10. and to show that God was tender as of his own honour so of the safety of his people CHAP. XXV Vers 2. WHen ye come into the land which I give you then shall the land keep a Sabbath unto the Lord c. That is every seventh year the land shall lie at rest ye shall neither plow it nor sow it c. Concerning this Sabbaticall year and the grounds thereof see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them because that year there was no tillage nor harvest to make money of of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositours that this year all Hebrew servants were set free of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures but rather the contrary When the first Sabbaticall year was kept by the Israelites it is hard to determine and yet sure we are that it was not till they came into the land of Canaan The most probable opinion is that it was the fourteenth year of Joshua's government for if the land was first divided among the Israelites in the seventh year of Joshua as may be gathered from Calebs age Josh 14. 10. then the seventh year after that when they had tilled the land and reaped the crop of it six years was doubtlesse their first Sabbaticall year Vers 5. That which groweth of it own accord of thy harvest thou shalt not râ—ap c. That is as in other years by a peculiar right and interest but in common as others did onely taking what might serve for food Vers 8. And thou shalt number seven Sabbaths of years unto thee c. Here direction is given for the year of Jubile so called as it is most generally held from an Hebrew word Jovel which signifies a ramme because it was proclaimed with trumpets or cornets made of rammes horns A great question there is amongst Expositours nor is it easily to be resolved concerning the numbring of this year of Jubile as likewise at what time of the year it did begin Some conceive that the fourtyninth year which was the last of the seven times seven years was the year of Jubile and whereas it is said ver 10. Ye shall hallow the fiftiâ—th year they say it is called the fiftieth year by reckoning from the year before inclusively and so conceive that the year of Jubile did alwayes concurre with the seventh Sabbaticall year But against this manner of accounting the year Jubile there may be serall strong objections made which cannot well be answered as 1. that the Jews do constantly reckon otherwise making the Jubile every fiftieth year not concurring with the Sabbaticall year 2. that according to this manner of accounting every year of Jubile was then to be counted twice as the last of one fifty years and the first of another and besides in the computation for the first fifty years there was no Jubile before to be included and 3. that it had been superfluous to forbid as ver 11. all sowing and reaping in the year of Jubile if it had alwayes concurred with the seventh Sabbaticall year since all such works had then been unlawfull even in regard that it was a seventh year And therefore I conceive that the more probable opinion is that which is commonly held by Expositours namely that they did reckon seven times seven years which was nine and fourty years and then the next year after to wit the fiftieth year was the year of Jubile and this year was not reckoned in the Sabbath of years following but the one and fiftieth year was the first of the next seven years for else they should not have sowed and reaped six years in this week of years Vers 9. Then shalt thou â—ause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. That is on the tenth day of the seventh moneth in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubile It was proclaimed on the seventh moneth because it was the first moneth of the civil year and so then the year of Jubile began and it was proclaimed on the tenth day of that moneth which was the day of atonement and a publick fast-day for all the people 1. to shew that our freedome from the spirituall bondage wherein we lie by nature is through the atonement made by Christs death according to that of the Apostle Heb. 2. 12 15. For as much then as the children arâ— partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and deliver them who through fear of death were all their lifetime subject to bondage and 2. to teach us that the way to attain spirituall joy and comfort whereof the Jubile was a signe is to humble and afflict our souls as the Jews on this day did and 3. to teach us that if we expect mercy from God in the pardon of our sinnes which was assured to them on this day of expiation we ought to shew mercy to our
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
planted themselves in this place Vers 3. And slime had they for morter A kind of naturall lime plentifull in those parts and slimie like pitch Vers 4. Lest we be scattered abroad upon the face of the earth That is left hereafter when this place proves too strait for us we be scattered abroad upon the face of the earth in severall Colonies to severall places let us now whilst we are together do some thing that may get us a name leave some monument standing that may be famous throughout the world Vers 5. And the Lord came down to see the city and the tower Here as ordinarily elsewhere in the Scripture God speaks of himself after the manner of men God is every where present and seeth all things at all times that are done upon the face of the earth neither can he be properly therefore said to remove from one place to another so that this expression of the Lords coming down to see the city and the tower c. is onely to imply 1. That however the Lord did awhile wink at this their madde and proud attempt and suffered them to go on as if he took no notice of it yet at length by his judgement upon them he discovered that he was present with them and saw all their proceedings and 2. That this arrogant attempt of these Babel-builders was such as did indeed upon exact enquiry deserve the severity of Gods ensuing proceedings against them and that God was most just and righteous in all that he did to them Vers 26. And Terah lived seventy years and begat Abram Nahor and Haran That is he began to beget them one of these his sonnes was then born to wit Nahor for that Abram was not born till the hundred and thirty year of his father Terahs age is most plain if we compare diligently these places together Gen. 11. 32. And the dayes of Terah were â—wo hundred and five years and Terah died in Haran Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran Act. 7. 4. And from thence when his father was dead he removed him into this land c. For had Abram been born in the seventieth year of his fathers age when his father died two hundred and five years old he must needs be one hundred thirty five years old which cannot be For when Abram went into Canaan which was after his fathers death Acts 7. he was but seventy five years old Gen 12. 4. But on the contrary if Abram was seventy five years old when his father died in Haran two hundred and five years old it must needs follow that Abram was born when his father Terah was one hundred and thirty Vers 29. Milcah the daughter of Haran If this were as some conceive another Haran and not the brother of Abram and so the following clause the father of Milcah the father of Iscah be added to distinguish this from that other Haran the brother of Abram then is there no difficulty in this place But the most of Expositours conceive otherwise namely that both Mâ—lcah and Sarai otherwise called Iscah were the daughters of Haran the sonne of Terah and married to their uncles Abram and Nahor and yet is this no proof that such matches were then lawfull Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces the sisters of Lot and daughters of their brother Haran because they would not match with strangers in those corrupt times that vvere generally fallen from the tâ—ue Religion and that these matches vvere by speciall toleration or dispensation from God either at first permitted or at least aftervvard allovved and approved though othervvise unlavvfull by the common rule and lavv of Nature Vers 31. And Terah took Abram his sonne To vvit Abram having first discovered to him hovv the Lord had in a revelation charged him to leave his countrey and go into a land vvhich he vvould shevv him to vvit Canaan for it is clear Act. 7. 2. that God appeared to Abram in Vr of the Chaldees before he came to Haran and commanded him to go into Canaan so that Abram first motioned this remove though Terah be here first named because he vvas the father of the family And they came unto Haran and dwelt there This first remove vvas vvith a purpose to go into Canaan but being stricken in years or othervvise disabled for travel he stayed there in Haran and after a fevv years died CHAP. XII NOw the Lord had said unto Abram c. Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees and of Abrams removall after his father vvas dead from Haran vvhere for some years they had stayed for vvhy did he not abide in Haran Moses telleth us because vvhen God appeared to him in Ur of the Chaldees he had as is here related appointed him to go unto a land that he would shew him namely unto Canaan vvhich though God did not at first reveal unto him yet aftervvard he told him Vers 2. And thou shalt be a blessing That is He shall not onely be blessed but a blessing it self namely to his posterity to vvhom it should be a blessing that Abram vvas their father yea so blessed should he be that he should be a form of blessing men saying ordinarily The God of Abraham blesse thee c. and so making Abram an example of one singularly happy and blessed Vers 6. And Abram passed through the land unto the place of Sichem Moses calls these places whither Abram removed by the names whereby they were afterward known as sitting his speech to the men of that age werein himself lived Vers 11. Behold now I know that thou art a fair woman to look upon It is evidenâ— that Sarah was at this time above threescore years old for Abram was seventy five years old when he came first into the land of Canaan vers 4. and Sarah was but ten years younger then Abram Gen. 17. 17. yet no wonder it is though Sarah was at these years fair yea vers 14. very fair not in the eye of her husband onely but of the Egyptians also even her barrennesse was doubtlesse some help to the continuance of her beauty But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes whereto if we adde that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard even in her otherwiâ—e declining years it will not seem any way improbable that Sarah should at this time be so wondrous beautifull Vers 13. Say I pray thee thou art my sister That the Egyptians knowing her to be his wife might not kill him that then they might marry her Abram adviseth Sarah not to deny but to conceal this truth that
eat with them of their peace-offerings because the remainders might not be reserved for themselves but were to be burnt Vers 11. Ye shall not steal neither deal falsely neither lie one to another Though all lying be here forbidden yet principally all lying whereby men are defrauded of their right either in buying or selling or otherwise Vers 12. And ye shall not swear by my name falsely Next after the Law against all false dealing in defrauding this is here inserted because by perjâ—ry men use to help forward their false dealing Nether shalt thou profane the name of thy God To wit nether by perjury nor vain swearing Vers 14. Thou shalt not â—urse the deaf c. Under these particulars of cursing the deaf and laying a stumbling-block before the blind there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them and so not have power to defend or right themselves yea even the putting of stumbling-blocks before the consciences of men and that because the Lord will plead the cause of those that are thus wronged which is implyed in the last words but shalt fear the Lord thy God as if he had said Let the fear of God in these cases restrain thee though the deaf and blind need not be feared Vers 16. Neither shalt thou stand against the bloud of thy neighbour Though the doing of any thing against the life of our neighbour is here forbidden yet the evil principally here forbidden is the standing up in courts of Justice to take away a mans life either as a false accuser or a false witnesse and the rather is this subjoyned to the foregoing Law Thou shalt not go up and down as a tale-bâ—arer among thy people because tale-bearing doth usually tend as in Doegs example we may see to derprive men of their lives according to that of the Prophet Ezek. 22. 9. In thee are men that carry tales to shed bloud Vers 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke c. That is when any man hath wronged you in any thing you shall not go away and closely nourish hatred in your hearts against them or secretly carry tales of them to others and in the mean season never open your mouths to them that did the wrong but quite contrary you shall in a brotherly manner rebuke them for the evil they have done that so you may reclaim them from those evil wayes This I conceive is the drift of this precept yet withall it may imply that he that doth not rebuke his brother when he sees him do amisse doth indeed hate him and not love him and that because he suffers him to runne on in his sinne and seeks not his amendment Vers 18. But thou shalt love thy brother as thy self This clause as thy self doth not denote an exact and perfect equality of love but a certain proportion of likenesse it doth not bind men to love their neighbour with the same degree of love but 1. that they should no more desire or seek the hurt of their neighbour then of themselves 2. that they should endeavour to do all good to their neighbour as to themselves and 3. that they should love their neighbour in the same manner heartily sincerely constantly as they love themselves This expression therefore is not unlike that Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father as thou father art in me and I in thee which doth not impart the same union but onely a likenesse of union Vers 19. Ye shall keep my statutes This is repeated and prefixed here to shew that the ordinances following must not be neglected though seeming slight because even these also were Gods statutes Thou shalt not let thy cattle gender with a diverse kind Of this Law there may be two reasons one naturall to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures or seem to make more then God created another mysticall to teach them how God did hate both mixture of persons I mean the children of God with infidels as also all mixtures of religions and of mans devices with Gods ordinances and whatsoever hypocrisie or corruption of manners is contrary to that sincerity and simplicity which God requires in his children and this also was intended in the following prohibitions against sowing their fields with mingled seed Vers 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed c. she shall be scourged And so consequently the man also as being both equally guilty And indeed in the Hebrew there shall be a whipping which may have reference to both because she was a bondwoman a lighter punishment is inflicted for had she been either born or been made free both should have been put to death Deut. 22. 23 34. Thus still the Lord debaseth bond-servants to teach his children to hate the bondage of sinne Vers 21. And he shall bring his trespasse-offering c. Both for himself and the servant with whom he committed uncleannesse if she were an Israelite But because the man onely is appointed to bring a trespasse-offering this seems to imply the former Law was meant of heathen bondwomen which might not bring an offering Vers 23. And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count c. The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised and not to be eaten that is they were to be cut or plucked off betimes and cast away as an unclean thing even as the fore-skinnes of men in circumcision were cut off and cast away as unclean And though herein they were taught to benefit themselves in way of husbandry because if a young tree be suffered to bear fruit too soon neither will the fruit ever be good nor will the tree indure so long this over-early fruit drawing away the nourishment which should make the root and tree strong yet chiefly I conceive it was thus ordained for religious respects as 1. because the first-frâ—it was to be consecrate to God to whom it was fit the best should be given and at the best they use not to be till after three or foure years bearing and 2. to shew that through the contagion of sinne all things are rendred unclean to us Tit. 1. 15. To them that are defiled and unbelieving is nothing pure so that we have no right to eat of them till by Christ the seed promised in the circumcision they be râ—stored as pure to us again and untill they be sanctified by the word of God and prayer 1. Tim. 4. 5. Vers 24. But in the fourth year all the fruit thereof shall be holy c. That is they shall be given the priests as first-fruits See Numb 18. 12
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
whatsoever were the Lords Numb 8. 17. All the first-born of the children of Israel are mine saith the Lord both man and beast But because the first-born of sheep and such other catel as used to be sacrificed could not be redeemed Numb 18. 17. and so could never be vowed unto the Lord whereas all other first-born might be redeemed and after that might again be consecrated to the Lord by a vow yea before they were redeemed they might be vowed with respect to the time after redemption as Samuel Hannahs first-born sonne was vowed 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned because they were never capable of being vowed unto the Lord. Vers 27. And if it be an unclean beast then he shall redeem it according to thy estimation c. That is if any shall vow an unclean beast then he may redeem it and if he will redeem it it shall be redeemed according to thy estimation c. for this is not spoken of redeeming the first-born of unclean beasts but of unclean beasts that were vowed as before vers 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed which is no where enjoyned for the redeeming of the first-born Vers 28. Notwithstanding no devoted thing that a man shall devote unto the Lord c. That is nothing that is anathematized so it is in the Greek nothing destroyed or wholy cut off as the Hebrew word signifieth Things devoted I conceive were such things as were consecrated and set apart absolutely unto God withouâ— power of redemption and that not by an ordinary vow but with a curse of destruction denounced and desired upon any whosoever it be that shall divert that to any private use Hence the offerings of the temple mentioned Luke 21. 5. are there called anathemata Vers 29. None devoted which shall be devoted of men shall be redeemed but shall surely be put do death Three severall wayes this clause of the law concerning devoted things is understood by Expositours first some understand it onely of beasts yea principally of unclean beasts devoted of men that is devoted by men conceiving that this is added to satisfie a doubt namely that if things devoted might not be sold what then shall be done with those devoted unclean beasts which were not fit for the Lords use to which they say an answer is here given namely that however they might not be sold but must be put to death Again secondly some understand it generally of all devoted things whether men or beasts or lands c. and these by the last clause wherein it is said that such things shall surely be put to death understand a finall separating such things from all civill use unto the Lord either by death or otherwise to wit that such things were either to be put to death or else that they were to be irrecoverably cut off from all civill use which in a metaphoricall phrase is a kind of death such things being civilly dead as we use to say in regard of the former owner But thirdly some understand it onely of men that are devoted for men they say are here mentioned not as the persons devoting but as the persons devoted and therefore it is not translated None devoted which shall be devoted by men but None devoted which shall be devoted of men or from amongst men shall be redeemed that is no men that are devoted shall be redeemed but shall surely be put to death And this seems the most probable Exposition and most agreeable with our translation Onely then it must be understood of such as were devoted unto destruction which was done sometimes by a speciall and extraordinary vow and so the Canaanites were devoted Numb 21. 2. Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their cities or else by Gods speciall command and so the inhabitants of Jericho were devoted Josh 6. 17. and the Amalekites 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service then that last clause they shall surely be put to death cannot be meant otherwise then in that metaphoricall sense before spoken of namely that such were to be wholly given up for ever to the Lord as men dead unto the world and so Samuel they say was devoted to the Lord. Vers 30. And all the tithe of land whether of the seed of the laâ—d or of the fruit of the tree is the Lords There are two sorts of tithes in the Law the first which was given to the Levites Numb 18. 21. the second which after the paiment of the former tithe was separated and carried up to Jerusalem and there eaten by the owners Deut. 12. 6 7 11. this may be meant of both though principally of the first as is methinks evident by that generall expression all the tithe of the land c. Vers 31. And if a man will at all redeem ought of â—iâ— tithes he shall adde thereto the fifth part thereof c. Which was to make suâ—â— that the Levites should lose nothing by the cunning of the owners buying the second tithe might be turned into money Deut. 14. 23. but for the Lords use not their own private commodity Vers 32. And concerning tithe of the herd or of the flock even whatsoever passeth under the rod c. This phrase hath respect unto the manner of tithing which was thus as they went out of the fold or barn one by one the tithing man with his rod numbred them and the tenth as it casually passed by whether good or bad male or female was marked out for the tithe ANNOTATIONS On the third book of MOSES called NUMBERS CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai c. This third book of Moses is called Numbers because therein are related two severall numbrings of the people the one here in the first entrance of this book the other afterwards chap. 26. besides many other numbrings as of the offerings of the Princes and of the severall stages of the Israelites in their journeyings towards the land of Canaan c. In these first words he tells us the place and time when they were numbred to wit in the wildernesse of Sinai and that on the first day of the second moneth in the second year after their return out of Egypt In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people whereby it is evident that all those things which are related in the foregoing book of Leviticus were done within the
should be if upon the drinking the water her belly should swell and her thighes rot her miseries should no way be impuâ—ed to him but must lie upon his wife who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self and on the other side if the woman upon â—â—is tryall should be found innocent the husband must not be lyable to any censure â—or it because he onely used the liberty given him of God for the discovery of the trâ—th the blame if any must lie upon the wife who had given occasion of suspicion to her hâ—sband and so still â—aith the text the woman shall bear her iniquity And indeed iâ—is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie though they could not prove them guilty of adultery in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall and all the fault laid upon the wife what ever the event of the tryall was CHAP. VI. Vers 2. WHen either man or woman shall separate themselves c. Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow to wit what they should do who desired by vow to separate themselves from the ordinary course of men that they might the more freely and wholly dedicate themselves to God that is to a more strict and pure course of serving of God then other men used and were therefore called Nazarites that js men or women separate from others and bound to a peculiar profession or course of life These God here allows first that their example might allure others to strict holinesse these being the miroirs of their times and admired amongst the people Lam. 4. 7. Her Nazarites were purer then snow they were whiter then milk and secondly that they might be types and shadows of Christ who was indeed the true Nazarite even holy harmlesse undefiled and separate from sinners Heb. 7. 26. and was therefore by the providence of God though upon another ground namely his dwelling in Nazareth called a Nazaren or a Nazarite Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition Vers 3. He shall separate himself from wine and strong drink c. Because the Nazarites were to give themselves wholly to the service of God during the time of their separation therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation Levit. 10. 9 so were the Nazarites also yea the drinking or eating of any thing that came of the vine vineger or raisons c. thereby also to signifie their full and peâ—fect renouncing of all worldly pleasures or any thing tending thereto and how exactly carefull we ought to be not onely to avoid all evil but also to abstain from all appearance of evil 1. Thess 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation as is expressed vers 4. 5 6. There were indeed some Nazarites perpetuall during their whole life such as were Samuel 1. Sam. 1. 28. and Samson Judg. 13. 7. and these were Nazarites by commandment not vow But these Nazarites concerning whom these laws are given were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes some for a longer time some for a shorter as they pleased themselves Vers 5. All the dayes of the vow of his separation there shall no rasour come upon his head c. To wit that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord and therefore in the next words it follows Untill the dayes be fulfilled in the which he separateth himself unto the Lord he shall be holy for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse these outward ceremonies being but onely signes and remembrances of that and without that nothing but mere vanity That this law is to be understood onely of men and not of women Nazarites of whom mention was also made in the beginning of the chapter we may easily conceive because their hair was alwayes kept uncut and so could not be to them a memoriall of their consecration But for men Nazarites this was enjoyned as a memoriall of their consecration and that for these reasons as may be probably conceived First that it might be a signe of their cleannesse from pollutions for when the Nazarites casually defiled vers 9. or the Leper Levit. 14. 8. 9. were cleansed from theirimpurity their hair was shaven off and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled Secondly that it might be a signe of their speciall subjection to God as the womans long hair is a signe of her subjection to her husband 1. Cor. 11. 5 10. Thirdly that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of theâ—r bodies and how wholly they were intent upon the service of God and the adorning of their souls that they were mortified to all worldly delights and onely taken up with spirituall and heavenly things Vers 7. He shall not make himself unclean for his father c. Namely by touching mourning for or burying them wherein as much exactnesse was required of the Nazarite as was required of the high priest Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spiritâ—all purity and holinesse God required of them for this refraining from the dead in whom the image as it were of Gods curse for sinne was to be seen for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works that we may keep our selves unspotted of the world pure and undefiled before God Jam. 1. 27. Besides this taught them to moderate their affections and sorrow for their earthly friends that they might be holy to their father in heaven Because the consecration of his God is upon his head That is because the signe of his consecration is upon his head to wit his long hair Vers 9. Then shall he shave his head in the day of his cleansing on the seventh day shall he shave it The hair of the Nazarites was as it were a holy thing consecrate to God as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse whereby he had bound himself this being therefore defiled it was to be shaven off that new hair might come in the room whereby was signified how strict
which was Mesopotamia Deut. 23. 4. They hired against thee Balaam the sonne of Beor of Pethor of Mâ—sopotamia and thus God by Balaams own mouth taxeth Balak for sending twice so farre off for him who now must blesse in stead of cursing Vers 8. How shall I curse when God hath not cursed c. That is I cannot curse for when God restrains not men they may cursâ— whom God hath not cursed Vers 9. For from the top of the rockâ— I see him and from the hils I behold him Which is all one as if he had said And indeed the very sight of them is full of majesty and terrour as of a people blessed of God for though I be farre off from them which might make them seem little in mine eyes yet the spirit of God hath lifted me up that even hence I behold them and oh how full of terrour and majesty is the sight of them such as makes it evident that God hath blessed them and that it is in vain for man to think of cursing them Lo the people shall dwell alone and shall not be reckoned among the nations This I conceive is a prediction first that God would cast out the inhabitants of Canâ—an and plant them in their stead and so they should dwell alone and have the land to themselves not living now as formerly in Egypt as sojourners and mixt with other nations but as a nation and people of themselves living in a land of their own under the government of their own laws and Princes and secondly that they should live in plenty and safety having neither need nor fear of other people for so dwelling alone implyeth a security from evil as in Jer. 49. 31. Arise get you up unto the wealthy nation that dwelleth without care saith the Lord which have neâ—ther gates nor barres which dwell alone and thirdly that no nation should be worthy to be compared with them and that chiefly because they should be Gods peculiar people Exod. 19. 5. and separated from other people Levit. 20. 24. I am the Lord your God which have separated you from other nations Vers 10. Who can count the dust of Jacob and the number of the fourth part of Israel That is it is not possible to count the number of this people who are â—s the dust that covers the face of the earth no not of one fourth part of them Indeed this is meant principally of the uncountable number of Gods Israâ—l heâ—eafâ—er that spirituall seed of Abraham and Israel that was to be gathered throughout the world by the preaching of the Gospel of whom that promise made to Abraham whereto this prophecy seems to have reference was chiefly intended Gen. 13. 16. I will make thy seed as the dust of the earth so that if any man can number the dust of the earth then shall thy seed also be numbred But yet it is spoken too of the wonderfull number of this people at present for in that expression and the number of the fourth part of Israel there seems to be a manifest allusion to the number of the Israelites pitching their tents who lay about the tabernacle in foure camps or squadrons Let me die the death of the righteous c. Thus he prophecyeth their happinesse also in the world to come Vers 13. And Balak said unto him Come I pray thee with me unto another place c. The reason why Balak desired Balaam to remove to another place was first because he conceited that another place might prove more lucky and successefull then the first had done where they had offered their sacrifices for idolatâ—rs were alwayes wont to ascribe much to the luckinesse of times and places and we see that therefore when he could not prevail there neither for the cursing of the Israelites he removed yet to a third place vers 27. and secondly because he hoped to place him more conveniently in regard of his seeing the Israelites as it is evident in the following words thou shalt see but the utmost part of them and shalt not seâ— them all for either Balak suspected that when before he saw all the army of Israel there might be some amongst them that might not be cursed and therefore now resolved to carry him where he should onely see a part of them or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them which happely those former words of Balaam vers 10. did occasion him to think Who can count the dust of Jacob c. and therefore whereas before he was carefull to place him where he might see them all even to the utmost part of the people chap. 22. 41. now he carried him where he might see them as still judging that necessary for the work in hand but yet where he might see but the utmost part onely and not see them all Vers 14. And he brought him into the fiâ—ld of Zophim That is the field of the spies or scoutwatches a place it seems so called because there they kept the watch of the countrey And built seven altars c. So prosecuting their wickednesse still under colour of religion See the note upon vers 1. Vers 15. Stand here by thy burnt-offering c See the note upon vers 3. Vers 16. And the Lord met Balaam and put a word in his mouth See the note upon vers 4. Vers 18. Rise up Balak and hear c. Hearken with reverence to the message brought thee from God as Judg. 3. 20. when Ehud told Egâ—on that he brought him a message from God it is said that he arose out of his seat Vers 21. He hath not beheld iniqurry in Jacob neither hath he seen perversenesse in Israel This is added as a reason why there was no hope that God should be brought to give way that the Israelites should be cursed to wit because the Lord imputeth not iniquity to them but covereth and pardoneth their sinnes so that they are still lovely and amiable in his sight The Lord his God is with him and the shout of a King is among them That is God reigneth as a king amongst them Hereby also I conceive is meant the faith joy boldnesse and confidence of Gods people in him their king and governour as when a king comes amongst the armies of his people he is received with joyfull shoutings and acclamations and when he goes forth to battel with them he goes accompanied with the sound of trumpets and shouts of the people fignes of their joy and courage so it fared with the Israelites because of Gods presence amongst them to protect and defend them 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp all Israel shouted with a great shout so that the earth rang again 2. Chron. 13. 12. And bâ—hold God himself is with us for our Captain and his priests with sounding trumpets to cry alarm against you
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
dislikes a timerous and cowardly spirit in those that serve him that so they might strive to have faith in him and in all straits to be secure and confident in his protection Vers 9. They shall make captains of the armies to lead the people That is they shall order the battel and appoint every captain in his place to lead the severall companies of souldiers for we must not think that captains were now first chosen when they were come nigh unto the battel as it is said above vers 2. and that they had marched so farre already without leaders Vers 10. When thou comest nigh unto a citie to fight against it then proclaim peace unto it To wit any citie out of the land of Canaan Indeed the Hebrews say that they were to proffer peace even to the inhabitants of Canaan Bâ—t because first they were expressely charged utterly to destroy the inhabitants of Canaan to the end they might dwell in their room might not be ensnared by their dwelling amongst them and secondly we do not reade that ever Joshua tendered peace to â—ny of the cities though it be mentioned as a strange thing and a sâ—gne of Gods hardning their hearts that never any of those people did of their own accord crave peace save the Gibeonites onely Josh 11. 19. There was not a citie â—hat made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they took in battel yet we never find that there was peace proffered them and it seems that the Gibeonites did therefore seek it by craft because otherwise they saw it would not be granted them and thirdly it is expressely noted as a fault in the Israelites Judges 1. 28. that they put the Canâ—anites to tribute and did not utterly drive them out therefore this is onely to be understood of such cities as they should besiege that were not of the cities of the land of Canaan Vers 13. And when the Lord thy God hath delivered it into thine hands c. That is when through Gods assistance thou hast taken it by force and assault Vers 15. Thus shalt thou do unto all the cities which are very farre off from thee which are not of the cities of these nations But these must neither have peace offered them nor must their women and little ones and cattel be spared when their cities are taken by force for the following reason doth manifestly exclude them from both these favours vers 18. That they teach you not to do after all their abominations which they have done unto their Gods so should you sinne against the Lord your God Vers 19. Thou shalt not destroy the trees thereof c. That is fruit-trees wherewith the land cannot be suddenly stored again these might not be cut down no not for their use in the siege I do not think that it was unlawfull to cut down a fruit-tree when necessitie required it onely the Lord teacheth them to take heed that in their rage they did not so waste the land as to ruine even posteritie also Vers 20. And thou shalt build bulwarks against the citie c. That is with such trees as are not fruit-trees CHAP. XXI Vers 1. IF one be found slain in the land which the Lord thy God giveth to thee to possesse it lying in the field c. The field is onely here mentioned because in cities and towns such murders are seldome committed so secretly but that the murderer is found out yet when it so happened that in a town or citie a man was found murdered and the man that did the fact could not be found though all diligence had been used to find it out it is most probable that the same course was taken for the expiation of the bloudshed that is here prescribed vers 3. Vers 2. Then thy Elders and Judges shall come forth and they shall measure c. That is the Elders and the Judges of the towns or cities round about shall for the better satisfaction of them all come forth and see the measure taken betwixt the dead bodie and the cities round about it to wit if it be doubtfull what â—itie is nearest and that because the next citie was to make expiation for the murder as it follows in the next verse Vers 3. The Elders of that citie shall take an heifer which hath not been wrought with c. This is enjoyned for the expiation of that murder the authours whereof could not bâ— found out thereby to teach them how much the Lord is displeased with murder and with the neglect of Magistrates if they did not use all care to secure the high-wayes about them from all robberie and murder and to search out the murderers when any man was secretly killed that he might be puâ—ished for the bloud he had shed The Elders of the citie next to the slain man had this work of making an expiation imposed upon them because there was most probabilitie that some of the inhabitants there had shed this bloud and besides they were most culpable for not well guarding and watching the place where the murder was committed and that which is enjoyned to be done by way of expiation for this murder thus secretly committed is the killing of a heifer which hath not been wrought with and which hath not drawn in the yoke and however some hold that this heifer did represent the murderer in whose stead it was put to death and therefore it was an heifer that had never born the yoke to signifie the murderer to have been a wicked wretch a sonne of Belial that is lawlesse and without yoke yet it is more generally and upon better grounds held that this heifer did signifie Christ by whose death they were to expect that satisfaction should be made to Gods justice that the guilt of this murder might not be laid to their charge And indeed in that it was an heifer which had not been wrought with and which had not drawn in the yoke and consequently could not be slain for any thing disliked in it the fitter it was to be a lively representation of Christ who was never under the bondage of sinne nor never did any thing blame-worthy but did voluntarily undergo that which he did suffer for our sakes See the note upon Numb 19. 2. Vers 4. And the Elders of that citie shall bring down the heifer unto a rough valley c. This was done principally to strike them with the greatâ—r horrour for the sinne committed for the carrying of this heifer that was to bear the punishment due to the offender as an accursed thing that would defile their fields c. into a desert place did notably teach them that murder was an execrable sinne and dangerous But yet withall it might also signifie that Christ of whom this heifer was a type was to suffer in a horrid place called Calvarie or Golgotha Matth. 27. 33. as likewise that by this expiation the guilt of this accursed