now to go up and take possession of the land which God had promised them Deut. 1. 20 21. And I said unto you Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us Behold the Lord thy God hath set the land before thee go up and possesse it the people already no doubt through iâ—fidelity beginning to fear the event desire that first they might send some certain men not onely to search out the fertility and strength of the land but also to take knowledge of the wayes and passages rivers fords and mountains by which they were to go ver 22. Moses not knowing their distrustfull hearts likes well the motion vers 23. and consulted with God who thereupon returned this answer here set down yielding or giving way to their motion but in displeasure for their greater hurt and that no question because of their present infidelity and appointing them to send men that might search the land of Canaan even the land which God before had spied for them Ezek. 20. 6. and searched out Deut. 1. 33. Vers 2. Of every tribe of their fathers shall ye send a man every one a ruler among them There was one sent of every tribe that every tribe might be satisfied by a witnesse of their own and all Princes in their tribe as most likely to be courageous and that their testimony might be of more credit not of the baser sort because the businesse was weighty Vers 6. Caleb the sonne of Jephunneh His name signifieth hearty and he brought Moses word again as it was in his heart Josh 14. 7. Vers 11. Of the tribe of Joseph namely of the tribe of Manasseh Why is this clause prefixt before the tribe of Manasseh rather then Ephraim either because Manasseh was Josephs first-born or rather onely as a hint of that priviledge which Joseph had and so it is no more then if he had said of that tribe which came of Josephs other sonne namely of Manasseh you shall send Gaddi the sonne of Susi Vers 16. And Moses called Oshea the sonne of Nun Jehoshua This name Jehoshua is elsewhere ordinarily written Joshua and sometimes Jeshua as Neh. 8. 17. and in Greek Jesus as Acts 7. 45. where Stephen saith that the tabernacle of witnesse made in the wildernesse their fathers that came after brought in with Jesus into the possession of the Gentiles and Heb. 4. 8. If Jesus that is Joshua had given them rest then would he not afterward have spoken of another day and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus saith the Angel to Joseph concerning Christ the sonne of the virgin Mary for he shall save his people from their sinnes so that evident it is that this faithfull servant of God who afterwards succeeded Moses in the government of Israel and was now one of the spies sent to search the land of Canaan was called Jehoshua or Joshua by Moses to signifie that he should save his people from their enemies the Canaanites and bring them into the promised land and should therein be a notable type of Christ the onely Saviour of the world But may some say Oshea which was his former name doth also signifie a Saviour and why then was his name changed I answer many reasons are given for this by Expositours but the most probable is this that by adding Jah which is the proper name of God Psal 68. 4. contracted of Jehova or as some think by adding the first letter of Jehova to Oshea so to make his name Jehoshua thereby was signified that he should not onely be a Saviour but also the Lords Saviour implying that he should by authority from God and by the help and assistance of God be the Saviour of his people and therein also the more manifestly a type of Chriâ—t who is the Lords anointed and the Lord our righteousnesse Jer. 23. 6. When his name was thus changed it is not expressed onely we see that he is called Joshua in the story of Moses before this to wit at the â—ight which he had with the Amalekites Exodus 17. 9. Vers 17. Get you up this way South-ward c. Or by the South meaning the South part of the land of Canaan which was nearest to them Vers 21. So they went up and searched the land c. It may be probably thought that they went not all together but divided themselves for going all together they would have been suspected neither could they have viewed the whole countrey in so short a time and so they went quite through the land from one end to the other that is from the South to the North for so much is implyed in these words so they went up and searched the land from the wildernesse of Zin c. for the wildernesse of Zin here spoken of is not the wildernesse of Sin that bordered upon Egypt Exod. 16. 1. but a wildernesse called by a name much like the wildernesse of Zin which lay on the South of the land of Canaan Numb 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land onely Rehob lay more towards the West-side of the land and Hamath towards the Eaâ—â—-side and therefore it is said that they searched the land unto Rehob as men come to Hamath because being come to Rehob they struck over East-ward from Rehob to Hamath or because they searched all that Northern tract as men usually go from Rehob to Hamath Vers 22. And they ascended by the South and came unto Hebron where Ahiman c. Having in the former verse generally related how the spies searched the land quite through from the South to the North and from the West to the East here Moses undertakes to relate â—ome particular passages that were most memorable either in their going out or coming back again and so shewing how they went up by the South for there they entred the land he tells us how they came to Hebron a citie in the South parts of Canaan where Abraham and Isaac and Jacob with their wives were buried and there they saw certain huge giants Ahiman Shesui and Talmai who were afterwards expelled thence and slain by Caleb Josh 15. 14. and are here called the children of Anak ether because they were indeed his sonâ—es which seems most probable because it is said Josh 15. 13. that Arbah from whom Hebron was called Kiriath-arbah or the citie of Arbah was the father of Anak or else because all giants were in those times called the children of Anaâ— Now Hebron was built seven years before Zoan in Egypt This declareth not onely the antiquity of Hebron but also by consequence the goodnesse of the land Vers 23. And they came unto the brook of Eshcâ—l and cut down thence a branch with one cluster of grapes c. Of admirable bignesse which therefore they brought upon a staff betwixt two that it might not be marred
and thorns in your sides c. That is they shall be continuall snares seducing you out of the right way and withall will be vexing and troubling you and so will mischief you both in soul and body Vers 56. Moreover it shall come to passe that I shall do unto you as I thought to do unto them That is destroy you and root you out of the land CHAP. XXXIV Vers 3. THen your South quarter shall be from the wildernesse of Zin c. God within Jordan and sheweth the bounds of it on every side first that his people might see his bounty providence who had given them so large 〈◊〉 good a land secondly that they might know punctually how far they were to proceed in their conquests and where to stay thirdly to strengthen their faith and to assure them that God had marked out that their dwelling for them fourthly that according to these bounds and limits they might now make a division of the land In these words of the third verse the description of Canaans bounds begins with the South quarter and he draws along the South border from the East to the West for the wildernesse of Zin lay at the very East end of this South border in the corner where it joyned with the East border and so from thence it is said that though the South border went on by the coast of Edom yet thâ— beginning of it Eastward was in the wildernesse of Zin right against the South end of the salt sea that is the lake of Sodome called also the dead sea because it had no fish or living thing in it of which see the note upon Gen. 14. 3. and going by the coast of Edom it turned from the South vers 4. that is inward towards Canaan to the ascent of Akrabbim or Maalchakrabbim Josh 15. 3. and so passed on to Zin that is toward the city Zin whence the adjacent wildernesse had its name and there turned inward again from the South to Kadesh-barnea and so went forward again to Hazaraddar which Josh 15. 3. is reckoned as two places Hezron and Addar and so it passed unto Azmon yet Josh 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon and from thence it fetched a compasse again and went on to the river of Egypt that is the river called Sihor Josh 13. 3. and so went out at the sea that is the Mediterranean or Midland sea called in the next verse the great sea to wit with respect to those lakes of Sodome and Genezareth in the land of Canaan which were also called seas And this was the West end of the South border Vers 6. And as for the Western border you shall even have the great sea for a border Thus the borders of the land are carried about from South to North this midland sea from the South to the North being the West border and so again it turneth about afterwards from the West to the East which was the North border Vers 7. From the great sea you shall point out for you mount Hor. That is it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed which was Southward in the edge of Edoms land chap. 33. 37 38. but another mountain on the North side of Canaan and it is thought by some to be the same that is elsewhere called Lebanus and by others that which in by Josh 13. 5. is called mount Hermon Vers 8. From mount Hor ye shall point out your border unto the entrance of Hamath That is from Hor this your North border of the land shall strike right forward to the entrance of Hamath a city called A mos 6. 2. Hemath the great and so forth on to Zedad and thence to Ziphron and so it shall end at Hazar-enan Vers 10. And ye shall point out your East border from Hazarenan to Shepham c. That is your East border which turns again from the North to the South where at first it began shall go straight on from Hazar-enan to Shepham called 1. Sam 30. 28. Siphmoth and so to Riblah on the East side of Ain and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth which is called the lake of Gennesareth Luk. 5. 1. and the sea of Galileâ— or Tiberias John 6. 1. and so thence to Jordan and so shall end at the salt or dead sea vers 12. Vers 17. These are the names of the men which shall dâ—vâ—de the land unto you Eleazar the priest c. Eleazar amongst the rest is appointed to have a hand in this work of dividing the land first as a type of Christ to shew that by him they enjoyed that promised land but especially that by him we come to have entrance into the heavenly Canaan he being therefore gone before that he might prepare a place for us secondly that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb 27. 21. thirdly because the priests and the Levites though they had no inheritance as the other tribes yet were they to have cities and suburbs fourthly because that this whole businesse might be sanâ—tified to them it was to be begun with prayer and ended with thanksgiving Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation Gen. 15. 16. Eleazar being indeed the fourth from Levi who went with Jacob into Egypt Vers 19. Of the tribe of Judah Caleb the sonne of Jephunneh c. The tribes are no where else named in the order here observed and therefore it is most probable that God did purposely thus name them here in the very same order as they should inherit the land their inheritance abutting one upon another as their names are here joyned together to make it the more evident that they were allotted their portions by the wisdome and providence of God CHAP. XXXV Vers 2. COmmand the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in c. Thus that which Jacob did at first threaten as a curse against Levi Gen. 49. 7. I will divide them in Jacob and scatter them in Israel is turned into a blessing and their reproch changed into a matter of honour and dignity for they are now dispersed into severall cities through the whole kingdome where they dwelt unlâ—sse it were when they went in their courses to serve in the tabernacle that they might be as Gods watchmen standing in so many watch-towers to look to the people to instruct them continually in the law of God and to keep them from being corrupted either in doctrine or manners But this and other places do almost fully satisfie that the whole cities and their suburbs afterward set apart for their dwelling were entirely the Levites possession and divided amongst them and
where they were forbidden to kindle a fire or to dresse that which they should eat on the Sabbath day yet did not the Jews understand this law so as to restrain them from those works which were necessarily to be done and therefore they used to water their catel as our Saviour faith Luke 13. 15. on the Sabbath day and if need were would pull out of a pit either ox or asse that were fallen into it Luke 14. 5. It is the Sabbath of the Lord in all your dwellings That is to be observed in all your dwellings The other feasts were especially to be kept before the Sanctuary whither all the men of Israel were to assemble Exod. 23. 14. Three times thou shalt keep a feast unto me in the year and vers 17. Three times in the year all thy males are to appear before the Lord God Deut. 16. 5 6. Thou mayest not sacrifice the Passeover within any of the gates which the Lord thy God hath given thee But at the place which the Lord thy God shall chuse to place his name in there shalt thou sacrifice the Passeover and vers 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall chuse But the Sabbaths were to be sanctified in all places where they dwelt to which purpose their Synagogues were built Acts 15. 21. Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day Vers 7. In the first day ye shall have an holy convocation ye shall do no servile work therein See the first note upon vers 3. Vers 8. But ye shall offer an offering made by fire unto the Lord seven dayes What the sacrifices were that were to be offered on each of these seven dayes of unleavened bread we may see Numb 28. 18 24. Vers 10. When ye be come into the land which I give unto you and shall reap the harvest thereof c. That is and shalt addresse thy self to reap the harvest thereof for the sheaf of the first-fruits of this harvest which they were here enjoyned to bring unto the priest was to be the first corn they cut down when they began to put the sicle to the corn as it is expressed Deut. 16. 9. Nor might they reap their harvest till this sheaf of first-fruits was brought unto the Lord. Vers 11. On the morrow after the priest shall wave it That is on the sixteenth day of the first moneth called Nisan the second of the seven dayes of unleavened bread Upon the fourteenth day of that moneth the Passeover was kept the fifteenth day was the first day of the feast of unleavened bread which day was a Sabbath of rest vers 7. and is called the feast Numb 28. 17. and this is the Sabbath here meant for on the morrow after being the sixteenth day of that moneth the sheaf of the first-fruits was by the care of the Magistrate in the name of all the people brought unto the priest and this sheaf was of barley for that was first ripe in the land of Canaan Ruth 2. 23. She kept fast by the maydens of Boaz to glean unto the end of barley-harvest and of wheat-harvest and Exod. 9. 31 32. The barley was in the ear and the flax was bolled but the wheat and the rie were not smitten for they were not grown up to wit at the feast of the Passeover but wheat-harvest was after at Pentecost or the feast of weeks as we may see Exod. 34. 22. where the feast of Pentecost or the feast of weeks is also called the feast of the first-fruits of wheat-harvest Vers 12. And ye shall offer the day when ye wave the sheaf an he lamb without blemish c. To wit besides the dayly morning and evening sacrifice which upon no occasion were intermitted and besides the sacrifices appointed for every of the seven dayes of this solemn feast of unleavened bread Numb 28. 23 24. For this was appointed peculiarly to accompany this sheaf of the first-fruits and it figured Christ by whom those first-fruits were sanctifyed Vers 13. And the meat-offering thereof shall be two tenth deals of fine flowre c. To wit two tenth deals of an Ephah that is two Omers and this was double to the usuall proportion in all other sacrifices of lambs which was but one tenth deal Numb 15. 4. He that offereth his offering unto the Lord shall bring a meat-offering of a tenth deal of flowre the reason whereof may be because this was a gratulatory sacrifice for the fruits of the earth Vers 15. And ye shall count unto you from the morrow after the Sabbath c. Here direction is given how they should know on what day they were to keep the next great feast after that of unleavened bread to wit the feast of weeks or Pentecost namely that they were to number from the morrow after the Sabbath that is from the sixteenth day of the moneth Nisan as is before said in the note upon vers 11. which was the very day that they brought the sheaf of the wave-offering seven compleat Sabbaths that is seven compleat weeks which was nine and fourty dayes and that then on the morrow after the seventh Sabbath that is after the seventh week which was the fiftieth day they were to keep the feast of weeks or Pentecost and to offer a new meat-offering unto the Lord which shows the reason why this feast was called the feast of weeks namely because it was seven weeks after the Passeover or the beginning of the feast of unleavened bread as also why it was afterward called in the New Testament Pentecost Acts 2. 1. to wit from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fifty because it was fifty dayes after the first and great day of unleavened bread for they began to number these fifty dayes from the morrow after that Sabbath inclusively which was the second day of unleavened bread the day whereon the sheaf of first-fruits was offered Vers 17. Ye shall bring out of your habitations two wave-loaves of two tenth deals c. That is on the feast of Pentecost you shall bring this offering which was to be offered as the first-fruits of their wheat-harvest as the sheaf offered at the Passeover mentioned vers 10. was brought as the first-fruits of their barley-harvest now it is expressed that these two wave-loaves were to be brought out of their habitations either to signifie that these two loaves were to be made of the new wheat of their own land not of forein corn or bought of strangers or else to signifie that though there were but one sheaf of first-fruits offered at the Passeover in the name of all the people yet now every family was to bring two wave-loaves of first-fruits out of their severall habitations But indeed because the sacrifices mentioned in the following verse that were offered together with these loaves were not brought severally
before the Lord. See that note upon Lev. 16. 29. and Numb 29. 7. where the severall sacrifices of this day are also described Vers 34. The fifteenth day of this seventh moneth shall be the feast of tabernacles for seven dayes unto the Lord. It was called the feast of tabernacles or of booths because when the Israelites came up to Jerusalem to keep this feast during the feast they dwelt not in houses but onely in booths or arbours made of boughs it is afterwards more fully expressed ver 40. and it was kept 1. in remembrancâ— of Gods shadowing protection over them for fourty years together both summer and winter in their travelling through the wildernesse whilst they dwelt in tents and booths and were not yet come to their place of rest as is expressed ver 43. and hereby it is evident that they never kept this feast till they were settled in the land of Canaan because they kept it in remembrance of their dwelling in booths whilst they wandred through the wildernesse 2. to testifie there thankfulnesse to God for the fruits of the earth which this moneth they gathered in Deut. 16. 13 14. Thou shalt observe the feast of tabernacles seven dayes after that thou hast gathered in thy corn and thy wine and thou shalt rejoyce in thy feast c. and 3. as a figure both of Christs incarnation who coming into the world about this time of the year to dwell in the tabernacle of our flesh was made flesh dwelt or pitched his tent amongst us John 1. 14. and also of our condition who are strangers and pilgrims here on earth Heb. 11. 13. dwelling in earthly tabernacles which must be diâ—solved untill our labours being ended we come at length to a place of rest that dwelling of God eternall in the heavens 2. Cor. 5. 1. and should therefore with thankfulnesse remember how Gods hand is continually over us to protect us in our pilgrimage of which spirituall keeping the feast of tabernacles Zachary speaketh Zach. 14. 16 19. As for the time allotted to the keeping of this feast to wit seven dayes this compleat number signified that all the dayes of our pilgrimage in this frail tabernacle of our bodies should be consecrated as holy to the Lord. Vers 36. Seven dayes ye shall offer an offering made by fire unto the Lord. What sacrifices were appointed for this feast and in what manner they were to be offered see Numb 29. 13 38. On the eighth day shall be an holy convocation unto you c. Though this eighth day was a part of the feast of tabernacles or at least belonged thereto and therefore is called the last and great day of the feast John 7. 37. yet most properly the first seven dayes were onely counted as the dayes of the feast of tabernacles as is before said ver 34. The fifteenth day shall be the feast of tabernacles for seven dayes unto the Lord and that because they dwell in tabernacles or booths onely during those first seven dayes but on the eighth day they met together in the Temple to keep there an holy assembly as it were in remembrance of their being settled in peace in the land of Canaan after their long travels through the wildernesse and so this eighth day was rather an appendix to the feast of tabernacles then any part properly of the feast it self Vers 37. A sacrifice and drink-offerings every thing upon his day c. Amongst the severall sacrifices appointed for these feasts one is called peculiarly a sacrifice which comprehend both sinne-offerings and peace-offerings Vers 38. Beside the Sabbath of the Lord. That is beside the weekly Sabbaths and the sacrifices thereto belonging Two things are implyed in these words 1. that as God required the keeping of these solemn â—easts so also especially the sanctifying of the Sabbath 2. that when any of these feast-dayes lighted on a Sabbath they must not think to make the Sabbath sacrifices serve for these festivals Beside the gifâ—s and beside all your vows c. By gifts are meant the first-born cattel and first-fruits and all other contributions and gifts which of their own free will they were wont to give to the priests by vows are meant vowed sacrifices the drift of this is to prevent any covetous thoughts which might arise in their minds of thinking with such gifts or vowed sacrifices to supply the extraordinary sacrifices of these festivals for these God requires over and above their gifts and vows and freewill-offerings if they offered ever a whit the lesse because of the sacrifices of these feasts they should be judged as men that dealt fraudulâ—ntly with God Vers 39. Also in the fifteenth day of the seventh moneth when ye have gathered in the fruit of the land c. Now he proceeds to set down more particularly how that feast of tabernacles was to be solemnized whereof he had begun to speak ver 34. and first by mentioning that this feast was to be kept when they had gathered in the fruit of the land he puts them in mind that they might be the better at leisure to keep this extraordinary Sabbath and withall implies that one main end of it was to return thanks for the fruit of the land which they had now gathered where also by the fruit of the land is meant not their corn which was gathered long before in the time of Pentâ—cost but the latter fruit of their vines and olives c. whereupon this feast is called the feast of ingathering Exod. 23. 16. Vers 40. And ye shall take you on the first day the boughs of goodly trees c. That is upon the first day of the feast of tabernacles which was the fifteenth day of the seventh moneth ver 34. This day it seems they made their booths or tabernacles some upon the roofs of their houses some in the streets and courts of Jerusalem c. as is largely â—xpressed Neh. 8. 15 16. Go forth unto the mount and fetch olive-branches and pine-branches c. to make booths as it is written so that the boughs they are here appointed to take were it seems to make or at least to adorn the booths they were to dwell in yet withall that is not unlikely which the Jews say that they carried boughs and branches also in their hands in signe of joy And to make their booths the more beautifull and that all things might represent a glad and joyfull time they are appointed to choose the boughs of the goodliest trees such as are the olive pine myrtle mentioned Neh. 8. 15. and the boughs of thick trees for the thicker they were the more glorious shew they made and the fitter they were to make booths or arbours for a shadow and shelter and willows of the brook to intimate a land well watered which might be of use to bind the other boughs c. and also to be either in the hand or on the booths ornaments and signes of joy and that especially for the
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
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
it is well known to you that he punished the Egyptians for your sakes such as were those boyls mentioned Exod. 9. 10. and the pestilence vers 15 or wherewith you know the inhabitants of that countrey were usually troubled such as that called the botch of Egypt Deut. 28. 27. See also the note upon Exod. 15. 26. Vers 16. Neither shalt thou serve their Gods for that will be a snare unto thee c. That is a cause of thy-ruine it will bring judgements upon thee from which thou wilt no way be able to free â—hy self Vers 20. Moreover the Lord thy God will send the hornet among them c. Against whom the strength and multitude of these nations shall be no defence See the note upon Exod. 23. 28. Vers 24 There shall no man be able to stand before thee untill thou have destroyed them All this is promised upon condition of their obedience to God for when they obeyed not Gods command we reade afterwards of many of these nations that were too strong for them Sâ—e Josh 15. 63. and 17. 12. and Judg. 1. 34. Vers 25. Thou shalt not desire the silver or gold that is on them c. This may be meant either of the plates of silver and gold wherewith their idols of wood and brasse were usually covered over or else of the chains braceletâ— jewels garments of silver or gold wherewith they were wont to deck and trimme up their idols Esa â—0 32. yea and under this all other ornaments of their idols though not of gold and silver are comprehended Because the Israelites might out of covetousnesse think that so they destroyed the idols themselves they might reserve the gold and silver that was about them and yet be blamelesse the Lord the better to shew how he detests idolatry forbids them here the reserving of any of the gold and silver that was upon the idols of the land and to that end chargeth them not to meddle with it no not to desire it but utterly to consume that together with the idols themselves lest saith â—e thou be snared therein that is lesâ— by doing otherwise thou becomest guilty before God and so shouldst draw down judgement upon thy self Vers 26. Neither shalt thou bring an abomination into thy house lest thou be a cursed thing like it c. That is devoted to destruction as that was to wit for reserving a polluted and accursed thing which should have been destroyed For it is a cursed thing That is a thing separated from mens use and devoted either to destruction as the idols and ornaments thereof here mentioned or at the Lords appointment to be carried into his treasurie as some conceive the gods of Jericho were because it is said Josh 6. 19 24. that the silver and gold which was in that city was brought into the Lords treasury CHAP. VIII Vers 2. ANd thou shalt remember all the â—ay which the Lord thy God led thee c. To make the Israelites the more carefull to obey the commandments of God Moses wills them here to remember all the way which the Lord their God had led them these fourty years in the wildernesse that is all that befell them in that way to wit both their affliction wants and troubles on the one side and their comforts blessings and deliverances on the other adding withall that thus the Lord had carried them through many troubles though not intending to cast them off that he might thereby humble them and prove them whether they would keep his commandments or no and so to know what was in their heart that is by this trying of them to discover what was in their hearts to wit the infidelity and incoâ—stancy and stubbornnesse of their hearts for indeed as the fire will try gold from brasse so will afflictions discover whose hearts are upright towards God and who are false-hearted and not such as in prosperity they seemed to be and much vild corruption will shew it self in troubles which before did never appear Vers 3. That he might make thee know that man doth not live by bread onely c. The meaning of this is that God brought them to want bread and then supplyed that want with manna from heaven that he might thereby teach them that though God had appointed bread and such like food to be the ordinary means of sustaining mans life yet it was not that alone that did sustain men but the word that is the decree and command of God in so much that as bread cannot nourish us except God commands a blessing on it so on the other side he can command any thing else to nourish us as well as bread as they had seen in the manna wherewith God had sed them many years yea he can keep men alive without food a long time together as he did Moses Elijah and our Saviour Christ whereupon he retorted this place of Scripâ—ure upon the devil when he tempted him to turn stones into bread Mat. 4. 4. Vers 4. Thy raiment waxed not old upon thee neither did thy foot swell these fourty years These are two other miraculous effects of Gods provident care over them by the mention whereof Moses stirres them up to the obeying of Gods Laws The first is that their garments were not the worse for wearing at least they grew not threadbare or torn in fourty years wearing concerning which this is also particularly added Deut. 29. 5. that their shoes which were most likely to wear out with their continuall travelling did not wax old upon their feet To make this good there are some Expositours do adde concerning those that were young when they came out of Egypt that their garments did miraculously grow as â—â—â—ir bodies grew But there is no necessity of forging thus more miracles then are expressed and that because those that out-grew their garments might be supplyed with the garments of such as died in the wildernesse and then the garments they left off might serve those that grew to their stature The second is that their feet did not swell notwithstanding their continuall travels that because their sho es waxt not old under which also some think is included the health of their bodies in generall unlesse in case when they were extraordinarily stricken with sicknesse because of some rebellion against God to which they apply that of the Psalmist there was not one feeble person among their tribes Psal 105. 37. Vers 5. Thou shalt also consider in thine heart that as a man chasteneth his sonne so the Lord thy God chasteneth thee That is out of love with a gentle hand and with a purpose to do thee good thereby and this Moses adviseth the Israelites to consider in their hearts first because unlesse this be well thought upon afflictions would overwhelm the heart with sorrow and secondly because the serious consideration both of Gods severity in correcting his own dear children and his compassion in doing it in a fatherly manner might well
from thâ—m their utmost endeavours to observe Gods Laws I know there are some Expositours do otherwise conceive of the aim of these words to wit that Moses therein doth shew the people how wary they had need to be of keeping Gods love and favour to them and not to provoke him by their sinnes namely because the fruitfulnesse of that land which they were now to have did wholly depend upon the Lords sending them rain from heaven the want whereof they could not supply with digging ditches and water-courses as they did in Egypt in regard the land of Canaan was a mountanous and â—illy countrey to which it was not possâ—ble to convey water from rivers as in Egypt they might But the first exposition I conceive is most proper and most agâ—â—â—able to the aim of Moses in setting forth the excellency of Canaan above that of Egypt from whence he had brought them and yet happely we may best say that both were implyed Vers 11. But the land whither ye go to possesse it is a land of hils and valleys c. Hereby is commended the commodious healthfull and pleasant situation of the land yet withall some conceive that hereby is implyed also that because it was hils and dales rivers could not overflow it but it must needs be barren if it had not alwayes rain in due season Vers 12. A land which the Lord thy God careth for c. That is Canaan is a land which is not watred as Egypt is by the art and industry of man but by the speciall care and providence of God whose eyes are upon it all the year long to send rain upon it as he finds there is need But may some say Was it not of the providence of God that Egypt was made fruitfull by the overflowing of Nilus I answer Yes but yet because the fruitfulnesse of Egypt was much advanced by their watering the land as a garden of herbs whereas Canaan was continually watred with rain from heaven and where there is least use of mans induâ—try but the blessing comes immediately from heaven there the care and providence of God is most evidently seen therefore is it said here of Canaan that it was a land which the Lord their God eared for c. Vers 14. I will give you the rain of your land in his due season the first raâ—n and the latter rain c. The first after the sowing of the seed that it might take rooting in the earth the latter a little before harvest that the eare might be full and it is to be noted that though Moses had hitherto spoken to the people as in his own person yet here he speaks as in the person of God I will give you the rain of your land and vers 15. I will send grasse in thy fields c. Vers 21. That your dayes may be multiplyed as the dayes of heaven upon earth That is that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth namely so long as the world shall last for the like phrase we have concerning the perpetuity of Davids kingdome which was accomplished in Christ Psal 89. 29. His seed also will I make to endure for ever and his throne as the dayes of heaven And indeed had not the Jews provoked the Lord by their sinnes to cast them out of that good land this promise should have been made good to them yea and from this promise happely we may conceive hope that upon the repentance of the Jews and their embracing the Lord Christ as their promised Messiah they shall be again reestablished in this land and therein continue with great glory to the end of the world Vers 26. Behold I set before you this day a blessing and a curse This phrase of setting before them the blessing and the curse was purposely used no doubt to intimate that they might take their choice of either of these and so to manifest that if the curse came upon them they caused it themselves and could blame no body but themselves onely Vers 29. Thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal That is thou shalt cause the blessings which the Lord hath promised to them that keep his laws to be pronounced on mount Gerizim and the curses which the Lord hath threatned to them that break his laws to be pronounced on mount Ebal and so shalt make those mountains to be as it were continuall remembrancers to the people of the blessing and the curse that when they see mount Gerizim they may see the blessing set before them and so likewise the curse when they see mount Ebal This is afterward enjoyned again Deut. 27. 11. 12. c. where it is also more fully expressed how it was to be done and Josh 8. 33. we may see how this which God here enjoyned was accordingly done And it seems that from this very commandment given to Moses concerning mount Gerizim the Samaritans many ages after this took occasion to build a temple there as taking Gerizim to be a blessed place because the blessings were pronounced on it for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers and we may find it very probable by comparing together John 4. 3 20. with Judg. 9. 7. since there to wit Judg. 9. 7. it is evident that mount Gerizim was nigh unto Shechem because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together and had made Abimelech their King and by that which is said of the woman of Samaria John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem because that Samaritan woman dwelling at Sychar which was Shechem as appears by the words that follow John 4. 5. where it is noted that this Sychar was near by the parcell of ground which Jacob gave to his sonne Joseph and that was certainly at Shechem as is noted upon Gen. 33. 19. and 48. 22. speaks of the Samaritans temple as of a place that was hard by and perhaps in their view John 4. 20. Our father 's worshipped in this mountain ye say that in Jerusalem is the place where men ought to worship CHAP. XII Vers 2. YE shall utterly destroy all the places wherein the nations which ye shall possesse served their Gods c. That is all their temples and chappels and whatever other places they had wherein they served their idol-gods And this God enjoyned them first to shew how he abhorred idolatry and secondly to prevent the Israelites being tempted to worship God in those places Nor doth it hence follow that we may not worship God in such churches and chappels as have been polluted with idolatry but ought to pull them down as some have thought for this clause of this law iâ— judiciall peculâ—ar onely to the Jews as being chiefly intended
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