they are made the sonnes of God and heirs of heaven and enjoy the ministry of the Angels Heb. 1. 13. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation therefore also questionlesse by this Ladder Christ was represented the promised seed in whom all the promises are yea and amen 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself John 1. 52. Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man In his two natures personally united heaven and earth are as it were joyned together By him our onely Mediatour is man reconciled to God and both the things in heaven and the things on earth are reconciled through the bloud of his crosse Col. 1. 20. By his onely merit and intercession both the ministry of the Angels the gifts of the holy Ghost and all other heavenly blessings do descend upon us and by him likewise we have accesse unto God and entrance into heaven And thus by this vision Jacob was assured that through the promised seed Christ he should enjoy the guard of the holy Angels and that he should be by them defended both in his going out and returning home Vers 16. Surely the Lord is in this place and I knew it not Being awaked he perceived that God had appeared to him and therefore admires and extolls this goodnesse of God towards him as if he had said I thought God had onely in this manner revealed himself in my fathers house I looked not for such an Apparition in this place but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself Vers 17. And he was afraid c. Stricken with a reverent fear of the majestie of God This is none other but the house of God This is spoken because God had manifested himself there unto him in his glory Vers 18. And set it up for a pillar and poured oyl upon the top of it The stone which Jacob had laid under his head all night he set up for a pillar as a memoriall of that vision and then poured oyl upon the top of it eiâ—her to consecrate thereby that place and stone to a holy and religious use as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle and all that vvas therein or else rather as an offering to God Having no other sacrifice at hand of the oyl which he had about him either for food or to anoynt his body in his travell he poures forth an offering of thanksgiving unto God as David 2. Sam. 23. 16. poured out the water to God which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives Vers 20. And Jacob vowed a vow saying If God will be with me c. Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen and the many precious promises therein made to him doth here by way of thankfulnesse vow a vow unto God not onely in generall vers 21. that then the Lord should be his God that is he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation love worship and serve him yea and him onely but also particularly vers 22. 1. that the stone which he had now set up for a pillar should be Gods house that is he would account that stone or pillar or that place where that stone was erected for both are included figuratively a holy place consecrated to Gods worship and service and would there perform the duties of his worship which part of his vow he made good Gen. 35. 6 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord and 2. that of all that God should give him he would give the tenth unto God that is that he would set it apart for Gods speciall service as by imploying it in building altars and sacrifices and relieving the poore upon any occasion Indeed concerning the first of these some doubt may arise in our minds How Jacob could vow that upon such such conditions then the Lord should be his God which may imply a resolution on the contrary that in case such conditions were not performed or did not come to passe then the Lord should not be his God But to this I answer 1. That men that wait in expectation of receiving some speciall blessing from God may vow upon the obtaining hereof to perform their duty to God which otherwise by covenant they are bound to perform and yet not intend that in case they fail of this they desire then they will not onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein and to make them the more solicitously carefull to carry themselves herein as they ought to do and 2. That with a conditionall vow something may be and is usually added which shall not depend upon the premised conditions but is onely annexed as a necessary concomitant of the vow as if a man should vow if God should blesse him according to his hopes in a voyage he is to undertake that then he would for ever honour his poore parents and give them such a yearly maintenance the paying of this yearly maintenance is the thing conditionally vowed and that clauâ—e of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance and so it is here that which is vowed by Jacob conditionally is that the stone which he had now set â—p for a pillar should be Gods house and that of all that God should give him he would give the tenth unto God and this clause Then shall the Lord bâ— my God is onely annexâ—d as a necessary adjunct and the ground of his yielding this honour unto God CHAP. XXIX Vers 1. THen Jacob went on his journey and came into the land of the people of the East That is Mesopotamia which lay Eastward from Canaan Job 1. 3. He was the greatest of all the men of the East Isaiah 41. 2. Who raised up the righteous man from the East Vers 5. Know ye Laban the sonne of Nahor That is the grandchild for he was the sonne of Bethuell who was the sonne of Nahor Vers 7. It is yet high day neither is it time that the cattel should be gathered together That is into the fold there to rest all night Vers 8. And they said We cannot untill all the flocks c. Their meaning is either that they might not by right do it they might not water their sheep till all the flocks came together so the like phrase is used Gen. 34. 14. We cannot do this thing to give our sister to
imployments for the reading of the Bible that yet â—eap not that profit they might by their reading because they passe over many places which they understand not and how usefull it would be for them if they had some larger Notes of exposition by them then those can be that are in the margin of some Bibles which they might jointly reade together with the chapter they reade we may â—asily judge by the advantage which those short marginall notes have yiâ—lded to those that have made use of them Now though I dare not hope to go through such a work as this would be neither my strength nor years will allow me to propound such an aim to my self yet I hope it will be accepted if I may but contribute somewhat towards it and others may perhaps be stirred up to joyn their help to the same service I haâ—e aâ—ready through Gods assistance passed through the Historicall part of tâ—e old Testament and would hope to go forward if the Lord would be pleased to remove from us that heavy judgement of the sword and restore unto us â—eaceable times But for the present I could onely transcribe for the Presse this first part upon the five books of Moses and besides I am desirous to see what approbation this may find amongst those whose judgement may be farre better then mine own before I would adventure to send forth the rest There are onely two particulars wherein I shall need to give satisfaction for what I have done First I have not at all meddled with the many doubts tâ—at have been raised by Interpreters concerning the different wayes of translating some passages in the Originall Text but have onely endeavoured to unfold the meaning of the Text according to our last Translation onely I have for the most part taken in that reading also which is added in the margin of our Bibles If there be any man that stumbles at this I desire him to consider that I intended this work chiefly for those that onely understand their own language and such knotty disputes concerning the Originall must needs have mightily puzzled such readers but could never have been any way profitable for them And this I trust will satisfie him Again having made use of many learned Expositours in searching out the meaning of those places that I have undertaken to explain some may perhaps wish that I had some way insâ—rted their names as I went along to the end that for tâ—eir better satisfaction those that questioned any exposition might have had recourse to their works to peruâ—e what they had written therein And the truth is that had I from the beginning intended to publish these Notes it is most like that I shouâ—d have taken that course but considering as I said before that I looked chiefly to the satisâ—â—ing of those that are not skilled in such Authours I could not think it worth the while to revise the whole book for the doing of this This is all that I have to say onely I shall desire that those that will vouchsafe to peruse thâ—se my poore labours would have a Bible by them still reade the text there as they go for else I dare say they will not find that benefit by their reading which observing that course I hope tâ—ey may find I shall leave all to the good blessing of God and desire that if any good be done hereby the glory may all redound to him wâ—o is able to do much good by weak means To him I commend thee Christian Reader and rest Thine in the Lord Jesus ARTHUR JACKSON ERRATA Pag. 133. l 3. readâ— mâ—nner to appear to him 135. l. 14 r. me thâ—s 152. â— 25 r. â—â—t 1. 2. 158 l. 2â— r. reâ— 171. l. 2. r. Lord Jehâ—vah â—96 l. â—5 r. Hâ—r 202. l 4 r. Sanctuary and the 204 l. 2â— twinneâ— 219. l. 7 delâ— most 244 l. 41. Levit. 1. 261. l. â— hands 264 l 20. light holy 2â—6 l. 41. commended 278. l. â—4 five sacr â—ices 30â— l. 30. dwelt â—â—2 l 3. our Goâ—l 328. l â—4 â—he tent 339 l. 18. Lâ—v 2 2. 380. l. â—4 Aaron 382. l. 30 l ght holy 385. l. 40. t waâ— â—97 35 38 Suphah 40â— 14 15 20. Châ—mosh 40â— l. 14 right unto thus 430. l. 40. thiâ— it 4 7. l. 33. dâ—le l. y. 50â— l 41. peâ—sonâ— 5â—7 l 30. a basket â—48 l. 1. him l. 14 affâ—cted ANNOTATIONS On the first book of MOSES called GENESIS CHAP. I. IN the beginning God created the heaven and the earth Many of our best Expositours and that not without good probabilitie conceive these words to be a generall proposition concerning the whole creation which is afterwards more particularly unfolded by setting down in what time and in what order and manner this was done and what were the severall works of the six dayes to wit That in the beginning God created the heaven and the earth that is that all things were at first created by God the heavens the earth and all the host of them as it is afterwards expressed chap. 2. 1. or the world and all therein as S. Paul spake Act. 17. 24. This Moses affirmeth here in the first verse but then how after what manner and in what order they were created that is afterwards related in the following part of the chapter Yet others again that I think most probably understand this which is here said to be the work of the first dayes creation to wit that God in the beginning on the first day created the heaven that is the highest heaven the dwelling place of the Angels called the heaven of heavens 1. King 8. 27. and the earth that whole confused Chaos of earth and water which was as yet without form and void as it is afterwards described in the second verse And indeed because it is said Job 38. 6 7. that the morning starres sang together and the sonnes of God shouted for joy when God laid the foundations of the earth which is meant of the Angels it seems most probable that this highest heaven and so the Angels together with it were first created and so was a main part of the work of the first day It is true there is no mention made of the angels neither here nor in any other part of the chapter but that is because Moses purposely intended to relate onely the creation of things corporall and visible that happily as having regard therein to the rudenesse and weaknesse of that infant-Church of the Jews for whom he wrote this history For that the angels were at first created by God of nothing as all other things were is evident by many other places of Scripture as Psal 104. 4. Who maketh his angels spirits Col. 1. 16. By him were all things created that are in heaven and that are in earth visible and invisible c. Psal 148. 2 5. Praise ye him all his angels let them praise the name of the Lord for he commanded and they were
created And though we cannot expresly say on which of the six dayes the angels were created because there is no expresse mention made of them yet it is most likely that they were created together with the highest heavens the chief place of their habitation and that on the first day because then at the laying of the foundations of the earth the angels did praise their Creatour as was before noted Job 38. Vers 2. And the earth was without form and void That is the earth was on the first day created and when it was at first created it had neither the shapâ— nor ornaments that it hath now it was not round solid drie distinguisht here and there with valleys and hills it was without form a rude and indigested lump and again it was void or emptie not having trees herbs and slowers to adorn it nor beasts birds or people to inhabit it as it hath now And darknesse was upon the face of the deep By the deep is meant that confused Chaos or indigested Masse of earth and water of which before he had spoken by darknesse is meant a mere privation of light this Chaos or deep was wholy hid and involved in darknesse in the whole surface of it there was no light at all wherewith it should be seen And the Spirit of God moved upon the face of the waters The word here translated moved is metaphoricall taken from the motion of birds that flutter over their young and implies that the holy Ghost did sustain and cherish this Chaos or Deep by his secret but effectuall power and motion even as birds do their new-hatcht young ones by so fluttering over them Vers 3. And God said let there be light That is God the Father having created of nothing this confused Chaos of earth and water did the same first day create also the light which was a bright shining quality upon the face of this deep whereby it became apparent and visible and this he did by saying Let there be light that is by his almighty word and command Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth not any word uttered or spoken after the manner of men but by his â—ssentiall Word the Sonne of God who is the word and wisdome of the Father John 1. 1. In the beginning was the word and the word was with God and the word was God 1. Cor. 1. 24. Christ the power of God and the wisdome of God and by whom the Father made all things whatsoever John 1. 3. All things were made by him and without him was not any thing made that was made Vers 4. And God divided the light from the darknesse Hereby is implyed 1. That God did not wholly abolish the darknesse all over the deep but divided the light from the darknesse so that whilst there was light on one part of the deep it was still dark on the other 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them and that they should mutually succeed and expell one the other that so every where about the bâ—dy of the earth it should be successively as the light and darknesse moved and followed each other sometimes day and sometimes night 3. That even in the three first dayes of the worlds creation before the sunne was made the motion whereof doth now measure out the day there should be a successive going and returning of light and darknes according to the time of day night as well as afterwards when the sun was created to give light unto the world as it moved about the body of the earth Vers 5. And God called the light Day and the darknesse he called Night That is he made this succession of light and darknesse to be for those distinct times which his will was should afterward be called Day and Night to wit by Adam when he gave names unto all things And the evening and the morning were the first day The evening which is the beginning of the night and the morning which is the beginning of the day are here put for the whole time of night and day which joyned together are said to make one entire day to wit in a large sense comprehending both night and day which is with us the space of 24 houres whereas the time whiles the light shineth is the day strictly taken in which sense Christ saith There are twelve houres in the day John 11. 9. Now the evening is set before the morning because darknesse was in time before the light and thereupon the Jews alwayes began their large day at evening Levit. 23. â—2 From even unto even shall ye celebrate your Sabbath Vers 6. And God said Let there be a firmament in the midst of the waters c. The firmament God called Heaven vers 8. It is called in the Hebrew an expansion or stretching forth because the Heavens are stretched forth as a curtain Isai 40. 22. God stretcheth forth the heavens as a curtain and spreadeth them out as a tent to dwell in and in Greek Latine and English a firmament because of the constant and enduring firmnesse of it which is not worn with its continuall motion but remaineth such as it was framed of God in the beginning So that by the firmament here is meant whatsoever is contained in that vast space from the surface of the earth to the uppermost heavens with the Regions of the aire and the heavenly Orbs c. Now of this firmament it is said that it was made in the midst of the waters and that to divide the waters which were under the firmament from the waters which were above the firmament and from hence many learned men have concluded that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God above all the heavenly orbs comprehended under this word firmament and so there continue still as in the place appointed them of God and are spread as an orb of water round about the highest part of the visible heavens But because the main reason whereon they ground this opinion is that by the words of Moses they say it is plain that the whole firmament must be in the midst of the waters and must divide the waters that are beneath from the waters that are above and this reason must needs also overthrow this conceit of theirs seeing it is manifest that there are some waters alwayes in the middle region of the aire even when it doth not rain whence it is noted as one of the marvellous works of Gods providence Job 26. 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them and in this regard it cannot be said that the whole firmament comprehending the regions of the aire as well as the heavenly orbs doth divide
seen the Lord my God and so able to look after him And indeed this phrase which she useth of looking after him seemeth to have reference to her gazing after him when he ascended up from her and by this phrase it is likely she expresseth her beholding God rather then by any other because at his departing he manifested his glory more then before which made her gaze after him as the angel did to Gedeon and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord And Gedeon said Alas O Lord God for because I have seen an angel of the Lord face to face Judges 6. 22. Christ at his ascension which made the angels say Ye men of Galilee why stand ye gazing up into heaven Acts 1. 11. This I conceive is the plain meaning of this place Yet there is another exposition which seems not improbable namely that Hagar doth in these words acknowledge the mercy of Gods preventing grace in that he â—ad taken care of her even when she minded not him and blames her own blockishnesse and disregard of Gods providence over her Have I here saith she looked after him that seeth me as if she had said God hath long watched over me for good and I never regarded it it is vvell that yet at length through Gods preventing grace in appearing to me here in my distresse I have been quickened to take notice of his fatherly care over me and so to look after him that seeth me Vers 14. Whâ—refore the well was called Beer-lahai-roi That is the well of him that liveth and seeth me and thus Hagar makes the name of this well a memoriall to all posterity how the eye of the ever-living God did vvatch over her in the time of her affliction CHAP XVII Vers 1. I am the almighty God walk before me and be thou perfect That is I am thy God almighty and all-sufficient to do all those great things which I have promised thee however impossible they may seem in the eye of reason and whatever can be expected from me and therefore trust in me and let thy whole conversation be alwayes as in my presence perfect that is upright and sincere to do all that I have commanded thee Vers 4. And thou shalt be a father of many nations This is meant both of Abrams naturall posteritie for out of his loyns came the Ishmaelites the Edomites and many other nations by the children of Keturah and also of all Christian nations in the world as Paul expoundeth it Rom. 4. 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many nations Gal. 3. 28. Ye are all one in Christ and if ye be Christs then are ye Abrahams sâ—ed and heirs according to the promise Vers 5. Neither shall thy name any more be called Abram c. Abram signifieth a high father and the fiâ—st letter of Hamon an Hebrew word signifying a multitude being put to it maketh Abraham as if it were Abrahamon that is a high father of a multitude of nations Vers 10. This is my Covenant c. The circumcising of the Israelites male children here enjoyned Abraham and his posterity is said to be Gods covenant because it was a token of the covenant as is expressed in the following verse a signe and seal both on Gods part that he would give them the Lord Christ the promised seed out of the loins of Abraham and in him accept of them for his peculiar people forgive their sinnes and cleanse them from their naturall corruptions which was signified by the paring away of their foreskins and on their part that they would believe in this their Messiah and as Gods peculiar people put off the old man with all his deceiveable lusts and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life and therefore is circumcision called the sâ—al of the righteousnesse of faith Rom. 4. 11. Vers 13. And my covenant shall be in your flesh c. That is Circumcision shall be in your flesh unto the coming of the Messiah as long as ever the Church shall continue onely in thy naturall seed for an â—verlasting covenant that is for a signe of that everlasting covenant which I have made with you for though the outward signe was changeable yet the covenant it self remaineth one in substance for ever Vers 14. And the uncircumcised man-child whose flesh of his foreskinne is not circumcised that soul shall be cut off c. That is That man who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision shall be cut off from his people and that because as is expressed in the following words such men had broken and wilfully despised Gods â—ovenant which cannot be said of infants dying in their infancie Now the cutting off from Gods people here threatned was 1. that God would not reckon him one of his people nor receive him hereafter into the societie of the Saints in heaven and 2. that the Israelites were to esteem also of him as an heathen for that the Magistrate was appointed to cut off such an one by the sword we do not any where certainly find Vers 15. Thou shalt not call her name Sarai but Sarah The same letter is added to her name that was to her husbands before that it might be to both a pledge and signe of the same promise to wit that out of them should come a multitude of people which the name also in part signifies for Sarah signifies a Lady or Princesse Vers 17. Then Abraham fell upon his face This bowing of himself was not onely an expression of reverence but also of thankfulnesse and was therefore a signe that he believed what God now promised And laughed He laughed not at the promise as thinking it a fable and concluding it impossible but as being overjoyed and even amased with those welcome tidings Rom. 4. 19. And being not weak in faith he considered not his own body now dead c. nor yet the deadnesse of Sarahs wombe And said in his heart Shall a man-child be born to me c. By this it appears that his carnall reason began to struggle against his faith neither yet is this contrary to that which the Apostle saith Rom. 4. 20. That he staggered not at the promise of God through unbelief for he did not stand in suspence whether he should believe the promise or no he did not thus stagger but even whilest he imbraced the promise with joy his reason made this objection and thereby his faith becomes more glorious that his carnall reason thus opposing it self yet his faith prevailed so
were to use in the sacrifice for happely they all went on foot and onely used the asse for the carrying of the wood or perhaps onely Abraham by reason of his age did ride and the rest went on foot And I and the lad will go yonder and worship and come again to you Thus by the all-ruling Providence of God he prophesieth of that whereof he knew nothing It cannot be that he distinctly knew that he should bring back his sonne again for then what great matter was there in this that he did rather surely he spake this as a man astonished and amazed neither need we be so carefull to clear Abraham from seeking by this dissembling to keep his servants from suspecting that vvhich he vvent about rather let us admire the wisdome and goodnesse of God that he suffered Abraham in this greatest of all humane actions to shew a little frailty that we might not look for perfection here Vers 6. And Abraham took the wood of the burnt offering and laid it upon Isaac his sonne But how vvas he able to carry so much wood as vvould serve for the burning up of the sacrifice I answer 1. it appears by this that he was novv a youth well grown 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire resolving to furnish himself with the rest upon the mountain 3. happely Isaac carried it at severall times though that be not here expressed but onely so much as would serve to shew how even in this he vvas a Type of Christ John 19. 17. And he bearing his crosse went forth c. Vers 9. And bound Isaac his sonne It is not likely that all particulars are here expressed no doubt Abraham before he bound him acquainted him with the commandment of God and urged the necessitie of obedience the promises and power of God and vvhatever might prepare him to yield himself to be sacrificed as God had commanded but these Moses relates not but onely that Abraham bound him c. that so vve might know that in not resisting but meekly suffering his father to proceed Isaac was also a Type of Christ Mark 15. 1. The chief Priests held a consultation c. and bound Jesus Acts 8. 32. He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth Vers 11. And the Angel of the Lord called unto him That is Christ the â—ternall word of his father who speaketh of himself as God vers 12. For now I know thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me and is called Jehovah vers â—6 And the Angel of the Lord called unto him out of heaven the second time and said By my self have I sworn saith the Lord c. Vers 13 And Abraham lifted up his eyes Hearing this voice from heaven he looked about and behind him he espies this ram which he took as sent of God to supply Isaacs room or it may be he lifted up his eyes purposely to look for a sacrifice Vers 14. As it is said to this day In the mount of the Lord it shall be seen In the mount that is in dâ—e time and place or in like manner as once to Abraham in the mount it shall be seen that is it shall be provided for God will help and that his children shall see for both these were implyed in this Proverb which upon this occasion grew so ordinary in following times to wit both that God vvould provide for his servants in their extremities and that it should be done in such a manner that they should plainly see it came from God Vers 16. By my self have I sworn saith the Lord. This doth not prove that it was not Christ the eternall word of the father vvho novv spake to Abraham the like we have Psal 2. 7. The Lord hath said unto me Thou art my sonne c. Vers 17. And thy seed shall possesse the gate of his enemies That is thou shalt subject them and bring both their strength and government under command for by the gate of the enemie is here meant their strength and government their strength because there they had their strongest fortifications their government because there the Magistrates sate in judgement Deut. 22. 15. Then shall the father of the damsell and her mother take and bring forth the tokens of the damsells virginitie unto the Elders of the City in the gate Vers 24. And his Concubine whose name was Reumah c. The Hebrew vvord translated Concubine signifieth a half wife or divided and secondary wife vvhich vvas a vvife for the bed and therein differing from a vvhore but not for honour and government of the family 1. Kings 11. 3. And he had seven hundred wives Princesses and three hundred Conâ—ubines CHAP. XXIII Vers 2. ANd Abraham came to mourn for Sarah c. The most of Expositours hold that both Abraham and Sarah had novv removed their dwelling from Beersheba to Hebron and that this therefore vvhich is here said that Abraham came to mourn for Sarah is onely to be understood of his coming to Sarahs tent for Abraham and she had severall tents Gen. 24. 67. And Isaac brought her into his mother Sarahs tent Yet many also hold that Abraham dwelt still at Beersheba that Sarah upon some occasion not expressed being at Hebron fell sick and dyed and so Abraham hearing of it came thither to lament and bury her which is the more probable because vers 4. as a stranger he sâ—es for a burying place which he would not in that manner have done if he had been a dweller among them as it is expresly noted of Ephron that he was and also because Isaac dwelt afterward near Lahai-roi which was not farre from Beersheba Vers 3. And spake unto the sonnes of Heth. That is the Governours and Elders of the Hittites the inhabitants of Hebron Vers 4. Give me a possession of a burying place with you c. That is give mâ— liberty to purchase though a stranger a possession of a burying place Vers 10. And Ephron dâ—velt amongst the children of Heth. Others reade And Ephron sat amongst the children of Heth not unfitly Abraham not knovving the man had spoken of him as of one absent ere Ephrons ansvver therefore be inserted Moses shevvs that he sat there amongst the other Elders and so immediately replied to Abrahams demand Hovvever if vve reade it as our translations render it And Ephron dwelt amongst the children of Heth it comes all to one For his dvvelling among them is expressed onely to imply that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governours and Elders and so presently ansvvered for himself to that request vvhich Abraham had made Vers 13. But if thou wilt give it c. Other translations supply this imperfect speech thus if thou be that Ephron
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
the paâ—â—ern which was showed to Moses in the mount was not onely a pâ—ttern of the tabemacle and those things appâ—rtaining thereunto which Moses was 〈◊〉 maâ—e but withall likewise a pattern or sigure of those spirituall and hâ—avenly things which concernâ—d the â—â—â—rnall priosthood of Christ And hence it is that the Apoâ—â—le â—pplyeth this direction givâ—n to Moses to make all things according to the pattern that was shewed him in the mount to manifest that he did not unfitly call those legall utensils which Moses made an example and shadow of heavenly things Heb. 8. 5. Namely because if the pattern â—heâ—â—d him in the mount was a shadow and type of heavenly things then necessariliâ— those things that Moses made after this pattern were also such too Vers 10. Aâ—d they â—hall make an ark of sâ—iâ—â—im-wood The use of this was principally to keep the two tables of the Law in it ver 16. And thou shalt pat into the ark the testimony c. And so it was a signe of Gods preâ—ence amongâ—t them as he was their Lord and Lawgiver ordaining and requiring the covenant of works This do and live and threatning death to them that â—â—ansgressed his commandments Two cubits and an half shall be the lâ—ngth thereof c. It is generally held â—hat a cubit amongst the Hebrews contained a foot and an half of our measures the ark therefore was a yard â—â—d nine inches long and three quarters of a yard high and broad Vers 11. And thou shalt over-lay it with pure gold c. As the gold spent in the whole work of the tabernacle and the holy things thereof was to set forth the majestiâ— of that great God who had chosen that for his dwelling place so was this also wherewith the ark was overlaid but besides also this of the ark was partiâ—ularly to teach them what prâ—â—ious account they were to make of the Law of God thaâ— was laid up there in so costly a cabinet And shalt makâ— upon it a crown of gold round about Or a border which wâ—s for the closing of the cover of the arâ— and withall for ornament Vers 14. And thâ—â— shalt put tho stavâ—s into thâ— rings by the â—ides of the ark c. And so not being suffered to touch the 〈◊〉 they were taught thereby the more reverently to esteem of it Vers 16. And thou shalt put into thâ— ark the testimony c. That is the two tables whereon the Decalogue was written which were a testimony of the covenant betwixt God and the people and testified what it was that God required of them See Exod. 31. 18. also ver 22. of this chapter and Exod. 38. 21. Therefore also were they called the tables of the covenant Deut. 9. 9. and the ark wherein they were was called the ark of the covenant of the Lord Numb 10. 33. as upon the same reason the book of the Law is also called the testimony 2. King 11. 12. and the Gospel 1. Cor. 2. 1. the testimony of God Vers 17. And thou shalt make a mercy-seat c. Or a propitiatory covering a type of Christ whom God hath set forth to be a propitiation Rom. 3. 25. by whom we are covered from the wrath of God and curse of the Law so that the hand-writing that was against us which was contrary to us is taken out of the way Col. 2. 14. and have Gods will revealed unto us Vers 18. And thou shalt make two Cherubims c. These Cherubs were to represent the holy Angels who continually attend God in heaven to do him service and were therefore signes in that place of Gods presence Vers 20. And the Cherebims shall stretch out their wings c. The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat and compasse in that place their wings meeting together on each side of the mercy-seat from whence the Lord intended to speak unto Moses by an audible voice of all things which he would give him in charge for the children of Israel ver 22. And I will commune with thee from above the mercy-seat c. But withall by stretching forth of their wings was signified the readinesse of the Angels to do all willing service to God to Christ and to his Church and people And by their hiding of that place from whence the voice of the Lord came to Moses the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them and not to search further And their faces shall look one to another toward the mercy-seat c. Hereby was sgnified that the Angels with one joynt consent are alwayes attentive to execute Gods command to wait upon Christ his Church and people into whose mysteries now revealed in the Gospel they desire to look 1. Pet. 1. 12. Vers 22. And there I will meet with thee c. And indeed there specially did God speak to them though not there onely See chap. 29. 42. and Numb 12. 5. Vers 23. Thou shalt also make a table of shittim-wood c. Hitherto God had given Moses direction for the making of these things that were to be in the most holy place here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the vail and so in the first place for making of the table of shew-bread Now this table was 1. to be a memoriall of Gods miraculous feeding the twelve tribes in the wildernesse with bread from heaven 2 to teach them when they came into the land of Canaan that all their provision there was from God and that they were continually fed at Gods table for so much was implyed in that part of their food was still set before God as by way of acknowledgement that all was 〈◊〉 that so they might be thankfull to him and use his gifts soberly and moderately as if they were at Gods table â—â—â—â—ly to be a type of Gods feeding his people and family with the true bread of life Christ and that both in the word and in the sacrament of the Lords supper for indeed therein we may truly say with Solomon Prov. 9. 2. The Wisdome hath mingled her wine and hath furnished her table and as Psal 36. 8. That we are abundantly satisfied with the fatnesse of Gods house and likewise of that fulnesse of joy which God hath prepared for the faithfull in heaven of which Christ speaking saith Luke 22. 29. 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eat and drink at my table in my kingdome Two cubits shall be the length thereof c. According therefore to our measures it was a yard long half a yard broad and three quarters of a yard high Vers 24. And make thereto a crown of gold round about This crown was upon the table by the very edge of it to keep from falling such things as were set thereon and
repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he pâ—t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him â—e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought bracâ—lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tabâ—rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to recâ—ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred â—hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he
taught them that he chiefly required and regarded this circumcision of the Spirit and did not one whit esteem the other in comparison of this according to that of the Apostle Rom. 2. 29. He is a Jew that is one inwardly and circumcision is that of the heart c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts but onely that they were to endeavour and to use all good means that God by his Spirit might work this in them Vers 17. For the Lord your God is God of gods c. That is farre above all that are called Gods for under this word Gods may be comprehended not onely the false and idol-gods of the heathens but also the Angels in heaven and Magistrates on earth who are often termed Gods in the Scripture as we may see Psal 82. 6. where that which is translated in our Bibles Thou hast made him a little lower then the Angels and that by warrant of the Apostles quoting this place thus Heb. 2. 7. is in the originall a little lower then the Gods and so Psal 82. 6. the Lord speaking of Kings and other Magistrates saith I have said Ye are Gods whence it is also that the Apostle saith that there be Gods many and Lords many 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is because the due consideration hereof was a good means to make the people the more to stand in aw of offending him as the inference of these words upon that which went before doth plainly shew Be no more stiffe-necked for the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons c. besides in this last clause that God regardeth not persons there is a hint given the people to take heed of presuming to sinne because they were Gods people in regard that they â—ad to deal with a God that regarded not persons and therefore would no more spare an Israelite then he would a heathen Vers 18. He doth execute â—he judgement of the fatherlesse c. Gods example is here propounded as a pattern for his people to follow Vers 20. And swear by his name See the note upon chap. 6. 13. Vers 21. He is thy praise and he is thy God c. That is this shall be thy chief glory and praise amongst other nations that this great and mighty Jehovah is thy God and that thou art his people and he it is that shall be the subject of thy praises and songs of thanksgiving continually CHAP. XI Vers 2. ANd know you this day for I speak not with your children c. Iâ— the first words And know you this day Moses wills the Israelites seriously to take notice of and to lay to heart that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt and then in the next words For I speak not with your children which have not known and which have not seen the chastisement of the Lord your God c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done namely because they had been eye-witnesses of them and those that have such evidence and such self-experience are usually more affected therewith then those that are onely told of them had he spoken to their children of these things that were not eye-witnesses of the doing of them it were not so mâ—ch to be wondred if the bare relation of these things did not so much affect them but speaking to them that had known and seen all the great acts of the Lord it could not but work upon them to make them the more carefull to obey his commandments Vers 4. And how the Lord hath destroyed them unto this day It may be questioned concerning these words How it is here said of the army of Egypt fourty years after it was drowned in the red sea that the Lord had destroyed them unto that day But for this we must know that hereby is onely meant that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day namely because unto that day they durst never after that pursue the Israelites or attempt any thing against them Vers 7. But your eyes have seen all the great acts of the Lord which he did For many of them who caâ—e out of Egypt were yet alive to wit those that were then under twenty years of age and so they had seen what was done in Egypt and the rest had seen some all some many of those glorious acts which God had done in the wildernesse whereof Moses had also spoken in the foregoing words Vers 10. For the land whither thou goest in to possesse it is not as the land of Egypt c. Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt and his drift thereâ—n is thereby to â—ove them to be the more carefull to obey the commandments of God for the understanding whereof we must know first that in Egypt they never or at least very seldome had any rain Zach. 14. 18. If the family of Egypt go not up and come not that have no rain there shall be the plague c. but in sâ—ead of rain the river Nilus used once a year to oveâ—flow all or the greatest part of that countrey and so did mellow and soften the earth for all the year after secondly that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds yea those plaâ—es whither the overflowing of Nilus did not reach were alwayes thus watred to the gâ—â—at cost and labour of the owners because they had no rain thirdly that it is â—â—id â—ere in Egypt thou sowedst thy seed and watereâ—st it with thy foot as a garden of herbs either because they digged furrows with their feet whereby water was conveyed from Nilus to water their grounds or else because they were forced to go up and down to seâ—ch and carry water to poure it out upon the grounds where they had sown their seed and so watred their corn-fields as a man should water a garden of herbs and fourthly that from the excellency of the land of Canaan which God had provided to be their inheritance above that of Egypt in this particular Moses sâ—â—rres them up to be the more obsequious in obeying the commandments of God They should have a land that was continually watred with rain from heaven and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds and sâ—rely Gods fatherly care in providing â—o well for them might justly challenge