for us then shall he redeem that which his brother sold. 26 And if the man have none to redeem it †Heb. his 〈◊〉 hath attained and found sufficiency and himself be able to redeem it 27 Then let him count the years of the sale thereof m i. e. From the time of the sale to the Jubilee See above ver 15 16. and restore the overplus n i. e. A convenient price for the years from this Redemption to the Jubilee unto the man to whom he sold it that he may return unto his possession 28 But if he be not able to restore it to him then that which is sold shall remain in the hand of him that hath bought it until the year of jubile and in the jubile it shall go out and he shall return unto his possession o i. e. Out of the buyers hand without any Redemption mony 29 And if a man sell a dwelling house in a walled city then he may redeem it within a whole year after it is sold within †Heb. dayes 1 Sam. 1. 3 and 27. 7. a full year may he redeem it 30 And if it be not redeemed within the space of a full year then the house that is in the walled city shall be established for ever to him that bought it throughout his generations it shall not go out in the jubile p The reason is from the great difference between such houses and lands The reasons before alledged for lands do not hold in such Houses there was no danger of confusion in Tribes or Families by the alienation of Houses The seller also had a greater propriety in Houses than in Lands as not coming to him by Gods meer gift but being commonly built by the owners cost and diligence and therefore had a fuller power to dispose of them Besides God would hereby encourage persons to buy and possess Houses in such places which frequency and fulness of Inhabitants in Cities was a great strength honour and advantage to the whole Land 31 But the houses of the villages q Because they belonged to and were necessary or very convenient for the management of the lands which have no wall round about them shall be counted as the fields of the country †Heb. 〈◊〉 belongeth unto it they may be redeemed and they shall go out in the jubile 32 Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time 33 And if ‖ Or one of the Levites redeem them a man purchase of the Levites then the house that was sold and the city of his possession shall go out r Or thus But he that shall redeem it shall be or must be of the Levites i. e. No person of another Tribe though by Marriage near akin to the selling Levite shall redeem it but Levites onely and any of them shall have the same power to redeem it which in other Tribes onely the nearest kindred have and in case none of them redeem it yet the house that was sold and the City of his possession i. e. his share or interest in the City of his possession shall go out and return to the Levites without any redemption in the year of jubile for the houses of the cities of the Levites are their possession among the children of Israel 34 But the field of the suburbs of their cities s Of which see on Numb 35. 5. may not be sold t Not sold at all partly because it was of absolute necessity for them for the keeping of their Cattle and partly because these were no enclosures but common fields in which all the Levites that lived in such a City had an interest and therefore no particular Levite could dispose of his part in it Some conceive that this Law was altered in ensuing ages which they gather from Ier. 32. 7 8. c. and Act. â—… 36 37. But those examples do not prove it That sale of Ieremiahs was made by a particular dispensation and command of God and that in a time when the Levites as well as the people were to be destroyed or dispersed and carried into captivity and therefore could receive no considerable injury by it and besides this sale was onely made formally and for signification as it is explained ver 14 15. And for the land sold by Barnabas a Levite Act. 4. as it was at a time when the Jewish Church was dissolved and their state upon the brinks of utter ruine so it is not evident that it was such Suburb land which would have yielded but a small price but it might be other land either such as he might have in right of his wife or such as he might have purchased For though the Levites in general had no other share of land beside this allotted them by God yet it is conceived that particular Levites might purchase lands to themselves for it is their perpetual possession 35 And if thy brother be waxen poor and †Heb. 〈◊〉 〈◊〉 〈◊〉 fallen in decay u Heb. his hand 〈◊〉 or faileth or is decayed so that he hath not power to get or keep wealth as the phrase is Deut. 8. 18. as on the contrary when a man is able his hand is said to attain and find sufficiency as here above ver 26. with thee then thou shalt †Heb. 〈◊〉 relieve him x Heb. strengthen him comfort his Heart and strengthen his Hand yea though he be a stranger or a sojourner y Understand it of Proselytes onely for of other strangers they were permitted to take usury Deut. 23. 20. that he may live with thee 36 * Exod. 22. 25. Deut. 23. 19. Prov. 28. 8. Ezek. 18. 8. and 22. 12. Take thou no usury of him z i. e. Of thy brother whether he be Israelite or Proselyte or increase a This some conceive relates to the fruits of the earth food c. as 〈◊〉 doth to mony But here may rather feem to be two words expressing the same thing to meet with the subtil evasions of crafty and covetous men who make gain of their poor brethren for of such onely he speaks here as is evident from ver 36. by the lending of mony or other things and that they may quiet their consciences and palliate their sin they disguise it under other names and to shew that all kinds of usury are in this case forbidden whether of mony or of victuals or of anything that is commonly lent by one man to another upon usury or upon condition of receiving the thing lent with advantage and overplus as it is said Deut. 23. 19. but * Nehem. 5. 9. fear thy God that thy brother may live with thee 37 Thou shalt not give him thy money upon usury nor lend him thy victuals for increase 38 I am the LORD your God which brought you forth out of the land of Egypt to give
until the day of her death q i. e. Never for if she ever had any it must be before her death Compare 1 Sam. 15. 35. Matth. 1. 25. CHAP. VII AND it came to pass * 1 Chr. 17. â—… when the king sat in his house a i. e. Was settled and warm in the House which Hiram's men built for him chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. and the LORD had given him rest round about from all his enemies b Philistines Moabites and others so that they durst not invade his Land as they had formerly done For though you read of David's Wars with them chap. 8. yet in them David was the Aggressor and entred their Lands 2 That the king said unto Nathan the prophet See now I dwell in an house of Cedar but the ark of God dwelleth within curtains c i. e. In a Tent or Tabernacle v. 6. composed of several Curtains Exod. 26. 1 c. 3 And Nathan said to the king Go do all that is in thine heart d Pursue thy intentions and Build an House for the Ark. The design being Pious and the thing not forbidden by God Nathan hastily approves it before he had either seriously considered it in his own mind or consulted God about it as both he and David certainly ought to have done in a matter of so great moment And therefore Nathan meets with this rebuke that he is forced to acknowledge his error and recant it For the Holy Prophets did not speak all things by Prophetical Inspiration but some things by an human spirit and prudent conjecture and therefore they were ignorant and mistaken in some matters as 1 Sam. 16. 6. 2 King 4. 27. for the LORD is with thee 4 ¶ And it came to pass that night e Because David's mistake was Fious and from an honest mind God would not suffer him to lie long in his mistake nor to disquiet his mind or run himself into inconveniencies in order to the Work before he gave a stop to it that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake might now rectify it saying 5 Go and tell ‡ Heb. to my servant to David my servant David Thus saith the LORD * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i. e. Thou shalt not Or wiltst thou build c Dost thou purpose it me an house for me to dwell in 6 Whereas I have not dwelt in any house * 1 King 8. 16 since the time that I brought up the children of Israel out of Egypt even to this day but have walked in a tent and in a tabernacle h These two seem thus to be distinguished the one may note the Curtains and Hangings within the other the Frame of Boards and Coverings upon it 7 In all the places wherein I have walked with all the children of Israel spake I a word i Did I ever give any command about it without which neither they did nor thou shouldst attempt it with ‖ 1 Chr. 17. 6. any of the Judges any of the tribes k In 1 Chron. 17. 6. it is of the Iudges and to them not to the Tribes the following words agree whom I commanded to feed my people Israel Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes as the word Church is sometimes used for the Governors of it or the word here rendred Tribes may be rendred Scepters as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers as is very frequent of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of cedar 8 Now therefore so shalt thou say unto my servant David l Lest David should be too much discouraged or judge himself neglected and forsaken of God as one thought unworthy of so great an honour God here gives him the honourable title of his Servant thereby signifying that he accepted of his service and of his good intentions which also was expressed at this time as it may seem from 1 King 8. 18. though not in this place Thus saith the LORD of hosts * 1 Sam. 16. 11 12. Psal. 78. 71. I took thee from the sheep-coat ‡ Heb. from after from following the sheep to be ruler over my people over Israel m I advanced thee and I do not repent of it 9 And I was with thee whithersoever thou wentest and have cut off all thine enemies ‡ Heb. from thy face out of thy sight and have made thee a great name like unto the name of the great men that are in the earth 10 Moreover I will appoint a place n i. e. I will make room for them whereas hitherto they have been much straitned and distressed by their Enemies Or I will establish for so that Verb sometimes signifies a place for them i. e. I will establish them in their Place or Land Some learned Men render the Verse thus and the Hebrew words will bear it And I have appointed or assigned or given a place for my people Israel to wit the Land of Canaan and have planted them in it that they may dwell in their own place and be no more driven to and fro or rather and they shall dwell in their own place c. i. e. As I did long ago appoint it to them and afterwards planted them or put them into actual possession so now they shall continue or dwell in it in spight of all their Enemies for my people Israel o Among the favours which God had vouchsafed and would vouchsafe to David he reckons his Blessings to the people of Israel because they were great Blessings to David partly because the strength and happiness of a King consists in great part in the multitude and happiness of his People and partly because David was a Man of a pious and publick spirit and therefore no less affected with Israel's felicity than with his own and will plant them that they may dwell in a place of their own p i. e. In their own Land not in strange Lands nor mixed with other people and move no more neither shall the children of wickedness afflict them any more as before-time q Either First As in the Land of Egypt and so he goes downward to the Judges Or Secondly As in Saul's time and so he ascends to the Judges 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges neither so oft nor so long But all this is to be understood with a condition except they should notoriously forsake God or rebel against him which being so oft declared by God in other places it was needless to mention it here Or this may relate to the
Transgressing it as the manner of men is 37 For it shall be that on the day thou goest out and passest over the * 2 〈◊〉 â—… 23. brook Kidron g A Brook nigh unto Ierusalem of which see 2 Sam. 15. 23. 2 King 23. 4. Which he particularly names because that was the way to Bahurim his former and settled Habitation but this is not to be understood exclusively to other ways and places for the restraint was general that he should not go forth thence any whither ver 36. to wit as far any other way as Cedron was which also appears from the following History for when he went to Gath he went not over Cedron which lay Eastward from the City but Westward as Gath lay thou shalt know for certain that thou shalt surely die thy blood shall be upon thine own head h The blame and guilt of thy Blood shall lie upon thy self onely 38 And Shimei said unto the king The saying is good i Thy Sentence is much more merciful than I expected or deserved as my lord the king hath said so will thy servant do k And Shimei did not onely promise it but also swore to it being required by Solomon to do so as is manifest from ver 42 43. And Shimei dwelt in Jerusalem many days 39 And it came to pass at the end of three years that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath l A King but subject and Tributary first to David and then to Solomon This might be either that Achish who shewed so much kindness to David 1 Sam. 27. and 28. or his Son who in requital of this kindness was still permitted to enjoy the Title and Honour of a King but not the full Power whence it was that Achish could not or durst not keep these Servants though they had fled to him for Protection but suffered Shimei to take them away from his Royal City and they told Shimei saying Behold thy servants be in Gath. 40 And Shimei arose and sadled his ass and went to Gath m Which though highly dangerous he attempted partly because he was bimded with Covetousness and Rage against his Servants which two Lusts have done and daily do ingage men to such Courses and Actions as are no less dangerous to their lives than this is partly because he thought length of time had worn this out of Solomon's mind and other mens thoughts and that this being done secretly and spâ—…eddy would never have come to Solomon's ears or that Solomon would not be severe in this Case where it was not wantonness nor contempt of his Authority but the necessity of his Houshold-concerns which put him upon it and partly because God withdrew from him the light of common Prudence and wholly left him to his own Mistakes and Folly and Lusts and withal to the Instigation of the Devil whose Cunning and powerful Artifices and Inâ—…ations he could not resist without Divine help to Achish to seek his servants and Shimei went and brought his servants from Gath. 41 And it was told Solomon n Who doubtless had his Spies appointed to observe him in all his Motions that Shimei had gone from Jerusalem to Gath and was come back again 42 And the king sent and called for Shimei and said unto him Did I not make thee to swear by the LORD and protested unto thee saying Know for a certain that on the day thou goest out and walkest abroad any whither that thou shalt surely die And thou saidst unto me The word that I have heard is good 43 Why then hast thou not kept the oath of the LORD and the commandment that I have charged thee with o He was Guilty both of Rebellion against the express and just and as himself called it good Command of the King and of Perjury against God which were two high and hainous Crimes His Oath he calls the oath of the Lord because it was taken in God's Presence and he was called upon as witness of it and as the Avenger of all Violations of it and because the Law of God obliged him to the performance of it 44 The king said moreover to Shimei Thou knowest all the wickedness which thine heart is privy to p For which thy own Conscience accuseth thee and there is no need of other Witnesses that thou didst to David my father therefore the Lord shall return q Heb. hath returned which seems most proper God hath Punished thee for thy former Wickedness by suffering thee to fall into further Crimes and expose thy self to thy deserved Death thy wickedness upon thine own head 45 And king Solomon shall be blessed and the throne of David r That Royal Power and Dignity conferred upon David to him and his Heirs for ever shall be established s By the Execution of such Righteous Judgments as this is before the LORD t In the Presence of that God who is both an Observer and Rewarder of all such Righteous Actions or under Gods inspection and by his Blessing for ever 46 So the king commanded Benaiah the son of Jehoiadah which went out u Carrying Shimei along with him to the place of Execution which was not fit to be in the King's Presence and sell upon him that he died and the * kingdom was established in 〈◊〉 1. 1. the hand of Solomon x His secret and worst Enemies being taken out of the way CHAP. III. AND * Chap. 7. 8. Solomon made affinity with Pharaoh king of Egypt a As being a powerful neighbour and took Pharaohs daughter b Upon what conditions is not here expressed but it is probable she was first Instructed in and Proselyted to the Jewish Religion as may be gathered 1. Because he was not yet fallen from God but loved the Lord and walked in the statutes of David ver 3. And therefore would never have Married a gross Idolater which was so contrary to God's Law and so pernicious in its Consequences 2. Because â—…e is no where â—…eproved for this Fact as he is for loving many other strange women 1 King 11. 1. 3. By comparing Psal. 45. and the Book of Canticles whereby it plainly appears that this Action had something extraordinary in it and was design'd by God to be a Type of Christ calling his Church to himself and to the true Religion not onely out of the Iews but even out of the Gentile World and brought her into the city of David c Of which see Chap. 2. 10. Into David's Palace there until he had made an end of building his own house and the house of the LORD d i. e. The Temple appropriated â—…o the Worship and Honour of God and the * Chap. 9. 15 19. wall of Jerusalem round about e Which though in some sort Built by David 2 Sam. 5. 9. yet Solomon is here said to Build either because he
Command and Direction of Moses or David who may be said to put it there because he continued it there and did not remove it as he did the Ark from the Tabernacle put before the tabernacle of the LORD and Solomon and the congregation sought unto it f i. e. Sought the Lord and his Favour by hearty Prayers and Sacrifices in the Place which God had appointed for that Work Levit. 17. 3 4. 6 And Solomon went up thither to the brazen altar before the LORD which g i. e. Which Altar But that he had now said v. 5. and therefore would not unnecessarily repeat it Or rather who and so these Words are emphatical and contain a Reason why Solomon went thither because the Lord was there graciously present to hear Prayers and receive Sacrifices was at the tabernacle of the congregation and offered a thousand burnt-offerings upon it 7 In that night h After those Sacrifices were offered did God appear i In a Dream of which see the Notes on 1 King 3. 5 c. unto Solomon and said unto him Ask what I shall give thee 8 And Solomon said unto God Thou hast shewed great mercy unto David my father and hast made me * 1 Chr. 28. 5. to reign in his stead 9 Now O LORD God let thy promise unto David my father be established * 1 Kin. 3. 7. for thou hast made me king over a people †Heb. much as the dust of the earth like the dust of the earth in multitude 10 * 1 Kin. 3. 9. Give me now wisdom and knowledge that I may * Numb 27. 17. go out and come in before this people for who can judge this thy people that is so great k What one Man is sufficient to govern so numerous a People 11 And God said to Solomon Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies l i. e. The taking away of their Lives neither yet hast asked long life but hast asked wisdom and knowledge for thy self that thou mayest judge my people over whom I have made thee king 12 Wisdom and knowledge is granted unto thee and I will give thee riches and wealth and honour such as * 1 Chr. 29. 25. Chap. 9. 22. Eccles. 2. 9. none of the kings have had that have been before thee neither shall there any after thee have the like 13 Then Solomon came from his journey to the high place m Or from the High-place for the Hebrew prefix Lamed which commonly signifies to is sometimes put for the Latin de which signifies from that was at Gibeon to Jerusalem from before the tabernacle of the congregation and reigned over Israel 14 * 1 King 4. 26. 10. 26 c. And Solomon gathered chariots n Of this and the three following Verses see the Notes on 1 King 10. 26 c. and horsemen and he had a thousand and four hundred chariots and twelve thousand horsemen which he placed in the chariot-cities and with the king at Jerusalem 15 * 1 Kin. 10. 27. Ch. 9. 27. And the king †Heb. gave made silver and gold at Jerusalem as plenteous as stones and cedar-trees made he as the sycamore-trees that are in the vale for abundance 16 * 1 Kin. 10. 28. Ch. 9. 28. And †Heb. the going forth of the horses which was Solomons Solomon had horses brought out of Egypt and linen yarn the kings merchants received the linen yarn at a price 17 And they fetcht up and brought forth out of Egypt a chariot for six hundred shekels of silver and an horse for an hundred and fifty and so brought they out horses for all the kings of the Hittites and for the kings of Syria †Heb. by their hand by their means CHAP. II. 1 ANd Solomon determined to build an house for the name of the LORD and an house for his kingdom a i. e. A Royal Palace for himself and his Successors This whole Chapter for the substance of it is contained in 1 King 5. and in the Notes there it is explained and the seeming Differences reconciled 2 And * 1 Kin. 5. 15. Solomon told out threescore and ten thousand men to bear burdens and fourscore thousand to hew in the mountains and three thousand and six hundred to oversee them 3 And Solomon sent to ‖ Or Hiram 1 Kin. 5. 1. Huram the king of Tyre saying As thou * 1 Chr. 14. 1. didst deal with David my father and didst send him cedars to build him an house to dwell therein even so deal with me b Which words may be commodiously understood from the nature of the thing and from the following Words such Ellipses being frequent in the Hebrew Or without any Ellipses the sence being here suspended is compleated v. 7. so send me c. the 4. 5 and 6 verses being inserted by way of Parenthesis to usher in and enforce his following Request 4 Behold I build an house to the name of the LORD my God to dedicate it to him c i. e. To his Honour and Worship and to burn before him †Heb. incense of Spices sweet incense and for the continual shew bread d So called here and Numb 4. 7. because it was to be there continually by a constant success on of new Bread when the old was removed of which see Exod. 25. 30. Levit. 24. 8. and for the burnt-offerings morning and evening on the sabbaths and on the new-moons and on the solemn feasts of the LORD our God This is an ordinance for ever to Israel 5 And the house which I build is great e For though the Temple strictly so called was but small yet the Buildings belonging to it both above and under ground were large and numerous for great is our God above all gods 6 * 1 Kin. 8. 27. Chap. 6. 18. But who †Heb. hath retained or obtained strength is able to build him an house seeing the heaven and the heaven of heavens cannot contain him f When I speak of building a great House for our great God let none be so foolish to think that I mean to include or comprehend God within it for he is Infinite who am I then that I should build him an house save onely to burn sacrifice before him g i. e. To worship him there where he is graciously present 7 Send me now therefore a man cunning to work in gold and in silver and in brass and in iron and in purple and crimson and blew and that can skill †Heb. to grave gravings to grave with the cunning men that are with me in Judah and in Jerusalem whom David my father did provide 8 Send me also cedar-trees sir-trees and ‖ Or almug-trees 1 Kin. 10. 11. algum-trees out of Lebanon for I know that thy servants
the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheâ—…a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉 Numb 1. 7. and â—… 3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ—… they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â—… by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
did eat Manna fourty years * Josh. 5. 12. Neh. 9. 15. untill they came to a land inhabited they did eat Manna untill they came to the borders of the land of Canaan y This Moses might well write for though he did not go in to Canaan yet he came to the borders of Canaan And though he did not see the cessation of the Manna yet he sufficiently knew both from the nature of the thing and by revelation from God that it would forthwith cease upon their entrance into Canaan 〈◊〉 36 Now an Omer is the tenth part of an Ephah CHAP. XVII 1 AND all the Congregation of the children of Israel journeyed from the wilderness of Sin after their journeys a By divers stations recorded Numb 33. 12 13. c. but here omitted because there was nothing extraordinary hapned in them according to the Commandment of the LORD b Expressed either by word of mouth or by the motion or rest of the cloudy pillar Exod. 13. 21. and pitched in Rephidim and there was no water for the people to drink 2 Wherefore the * Numb 20. 4. people did chide with Moses and said Give us water that we may drink And Moses said unto them Why chide you with me Wherefore do ye * Psal. 78. 41. 1 Cor. 10. 9. tempt the LORD c By distrusting Gods power and providence and faithfulness and goodness upon such a small occasion by refusing to submit to Gods will and to wait upon him by humble and servent prayers for relief and in stead thereof quarrelling with me as if it were my fault and murmuring against God under my name 3 And the people thirsted there for water and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattle with thirst 4 And Moses cryed unto the LORD saying What shall I do unto this people they be almost ready to stone me 5 And the LORD said unto Moses Go on before the people and take with thee of the Elders of Israel d That they may be eye-witnesses of this glorious work and may report it to the people and thy rod wherewith * chap. 7. 20. thou smotest the river e Either the Red-sea for an arm of the Sea is sometimes called a river or the river Nilas take in thine hand and go 6 * Numb 20. â—… Psal. 78. 1â—… 105. 41. Wisd. 11. â—… Behold I will stand before thee there f In my cloudy pillar which shall stand over that place upon the rock in Horeb g Horeb and Sinai are sometimes spoken of as the same place and sometimes as two differing places as here compared with Exod. 19. 2. The learned write that this was one long mountain whereof there were two eminent parts or tops the one at a considerable distance from the other and Horeb was the first part of it and near Rephidim and Sinai the more remote to which they came afterwards and thou shalt smite the rock and there shall water come out of it And Moses did so h i. e. Smote the rock and the waters flowed out plentifully and continually making a river which God caused to follow them to their several Stations See 1 Cor. 10. 4. in the sight of the Elders of Israel 7 And he called the name of the place ‖ That is tentation Massah and ‖ That is chiding or strife Meribah because of the chiding of the children of Israel and because they tempted the LORD saying Is the LORD amongst us i Viz. To protect and provide for us according to his word given to us Will God be as good as his word or will he not for it is to us very doubtful or not 8 * Deut. 25. 17. 1 Sam. 15. 2. Wisd. 11. 4. Then k When they were upon their march from Rephidim to Horeb Deut. 25. 17 18. came Amalek and fought with Israel l The ground of the quarrel was the prosecution of the old hatred of Esau against Iacob and the revenging of themselves and their father upon the posterity of Iacob for which they thought this the fittest season they being now a great and potent people Numb 24. 20. and Israel now weak and unarmed and dispirited with long servitude in Rephidim 9 And Moses said unto * Called Iesus Act. 7. 45. Joshua Chuse us out men and go m Out of the camp to meet the enemy out fight with Amalek to morrow I will stand on the top of the hill n Both to observe thy carriage and success or defeat that I may govern my self accordingly and that I may in that retirement pour out my soul â—…to the Lord of hosts that he may give thee victory with * chap. 4. 20. the rod of God o 〈◊〉 〈◊〉 having done so great exploits formerly doubt noâ—… of the same divine assistance to accompany it and make thee victorious in mine hand 10 So Joshua did as Moses had said to him and fought with Amalek and Moses Aaron and Hur p A person of eminency both for wisdom and experience and for place and authority supposed to be the husband of Miriam See Exod. 24. 14. went up to the top of the hill 11 And it came to pass when Moses held up his hand q With the rod of God in it This gesture though fervent prayer was doubtless joyned with it seems not to have been the gesture of one praying which is the lifting up of both hands but of an Ensign-bearer or of one ready to smite his enemies Howsoever this was onely a sign whereby Moses strengthned his faith and quickned his prayers and heightned the courage of the Souldiers below and protested that he expected victory not from the skill and prowess of his Army but from the assistance of God that Israel prevailed and when he let down his hand Amalek prevailed r God so dispensing his favour that the honour of the day and victory might be wholly ascribed to the rod and power of God not to Israel 12 But Moses hands were heavy and they took a stone and put it under him and he sat thereon and Aaron and Hur stayed up his hands s Not that both hands were erected and joyned together which was not a fit posture for one holding a rod in his hand but that Moses shifted the rod out of one hand into the other when the former was weary and that Aaron and Hur did each of them with both hands hold up that hand which was next to them successively that they also might relieve one the other the one on the one side and the other on the other side and his hands were steady untill the going down of the Sun 13 And Joshua discomfited Amalek and his people t Either 1. The King of the Amalekites and his people or 2. the people
or commandements to wit the ten commandements so called by way of eminency for these onely were written by God upon the stony tables as appears by Exod. 34. 28. the rest were written onely by Moses in a book above ver 4. which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua g Who did not go up with Moses to the top of the mount as is sufficiently implyed both here and above ver 1 2. but abode in some lower place waiting for Moses his return as appears from Exod. 32. 17. And there Ioshua abode 40 dayes not fasting all the while but having as the rest had Manna for his meat and for his drink water out of the brook that discended out of the mount as we read Deut. 9. 21. and Moses went up into the mount of God 14 And he said unto the elders Tarry ye here for us h i. e. For me and Ioshua and here i. e. in the camp where he was when he spake these words for it was where not onely Aaron and Hur but the people might come as it here follows and therefore not upon the mount untill we come again unto you and behold Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders according to the order Exod. 18. 22. Some make Aaron the Ecclesiastical head and Hur the civil head But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you if any man have any matters to do let him come unto them 15 And Moses went up into the mount and a cloud covered the mount 16 And * Num. 14. 10. the glory of the LORD k i. e. The tokens of his glorious presence in the fire ver 17. Deut. 4. 36. abode upon mount Sinai and the cloud covered l From the eyes of the people it six dayes and the seventh day m So long God made Moses wait either to exercise his humility devotion and dependance upon God Or to prepare him by degrees for so great a work Or because this was the Sabbath day called therefore the seventh with an emphatical article And God might chuse that day for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it So it was upon a Lords Day that St. Iohn had his Revelation delivered to him Rev. 1. 10. he called unto Moses out of the midst of the cloud 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it for it was not devouring fire as appears by Moses his long abode in it Note here whatsoever the Elders of Israel saw before the people saw no similitude of God as Moses observes Deut. 4. 15. on the top of the mount in the eyes of the children of Israel 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there whereas when he was left to himself he could not enter into the Tabernacle Exod. 40. 35. and gat him up into the mount and Moses was in the mount forty dayes and forty nights p In which he did neither eat nor drink Exod. 34. 28. Deut. 9. 9 18. whereby it seems most probable the six days mentioned ver 16. were a part of these 40 days because Moses being in perpetual expectation of Gods call seems not to have had leasure for eating and drinking nor provision neither Besides he is not said to be in the midst of the cloud so long but onely in the mount where he was those six days ver 15 16. CHAP. XXV 1 AND the LORD spake a Having delivered the Moral and Judicial Laws he now comes to the Ceremonial Law wherein he sets down all things very minutely and particularly whereas in the other Laws he was content to lay down general rules and leaveth many other things to be by analogy deduced from them The reason of the difference seems to be this That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things then in Ceremonial matters or in the external way and manner of Gods Worship which is a thing depending wholly upon Gods institution and not left to mans invention which is a very incompetent Judge of those things as appears from hence because the wittiest men destitute of Gods revelation have been guilty of most foolery in their devices of Gods Worship unto Moses saying 2 Speak unto the children of Israel that they †Heb. take for me bring me an ‖ Or. heave offering offering * chap. 35. 5. of every man that giveth it willingly with his heart ye shall take my offering 3 And this is the offering which ye shall take of them gold and silver and brass 4 And blue b Or Skie-coloured But here you must not understand the meer colours which could not be offered but some materials proper for the work and of the colours here mentioned to wit Wool or Threds or some such like things as appears from Heb. 9. 19. and from the testimony of the Jews and purple and scarlet and fine †Or silk linnen c Which was of great esteem in antient times and used by Priests and great Officers of state See Gen. 41. 42. Rev. 19. 8 14. and goats hair d Heb. Goats But that their hair is understood is apparent from the nature of the thing and from the use of the word in that sense in other places 5 And rams skins died red and badgers skins and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia very durable and pretious See Exod. 35. 24. Numb 33. 49. Esa. 41. 19. Ioel 3. 18. 6 * chap 27. 20. Oyl for the light f For the Lamps or Candlesticks ver 〈◊〉 * chap. 30. 23 Spices for anointing oyl g Wherewith the Priests and the Tabernacle and the 〈◊〉 thereof were to be anointed and for * chap. 30. 3â—… sweet incense h Heb. Incense of Spices or Sweet-odors So called to distinguish it from the incense of the fat of Sacrifices which was burnt upon the Altar 7 Onyx-stones i Or Sardonyx-stones Note that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day and much more may we safely be ignorant of them the religious use of them being now abolished and stones to be set k Stones of fulness or filling or perfecting stones so called either because they did perfect and adorn the Ephod or because they filled up the ouches or the hollow places which were left vacant for this purpose in the * chap. 28. 4. Ephod and in the * chap. 28. 15. breast-plate l
the two tables of testimony in Moses hand when he came down from the mount that Moses wist not that the skin of his face shone l Quest. Why now and not when he came down from God before Ans. 1. Because now he obtained what he did not before to wit a glimpse of the Divine glory which though but very transient left its print upon his â—…ace 2. Now it was more necessary than before to procure the greater honour to Moses and to the law 2 Cor. 3. â—… 8 11. because of the late horrid violation and contempt of them which the Israelites had fallen into while he talked with him 30 And when Aaron and all the children of Israel saw Moses behold the skin of his face shone and they were afraid to come nigh him 31 And Moses called unto them and Aaron and all the rulers of the congregation returned unto him m To the Tabernacle which was still at a distance from the camp though afterwards God being reconciled it was set up in the camp Exod. 40. 34. and Moses talked with them 32 And afterward all the children of Israel came nigh and he gave them in commandment all that the LORD had spoken with him in mount Sinai 33 †Heb. and Moses ceased from speaking with them and put a vail on his face And till Moses had done speaking with them he put * 2 Cor. 3. 13. a vail on his face n In condescension to their weakness 34 But when Moses went in before the LORD to speak with him he took the vail off until he came out and he came out and spake unto the children of Israel that which he was commanded 35 And the children of Israel saw the face of Moses that the skin of Moses face shone and Moses put the vail upon his face again untill he went in to speak with him CHAP. XXXV 1 AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2 * chap. 20. 9. Lev. 23. 3. Deut. 5. 12. Luk. 13. 14. Six days shall work be done but on the seventh day there shall be to you an †Heb. Holiness holy day a sabbath of rest to the LORD a This command of the sabbath is repeated here as also Exod. 31. 13. together with the instructions for the building of the Tabernacle and its utensils to shew that they were made for no other use than the service of God which was to be performed as every day so in an eminent and peculiar manner upon the sabbath day and to teach them the absolute necessity of minding that precept in and above all their ceremonial observations whosoever doth work therein shall be put to death 3 Ye shall kindle no fire b This command seems to be onely temporary and extraordinary during the present season and condition and not extending to succeeding generations For 1. There are instances of temporary precepts both in the Old and New Testament which yet are not in their places said to be so Such were some of the precepts concerning the Passeover Exod. 12. 11. as is confessed And such was that law of abstaining from things strangled and blood Act. 15. 2. This precept is nakedly proposed and not called a perpetual statute nor enjoyned to be observed in their generations as other precepts are to whom those or some like clauses are frequently added 3. The sabbath is rather a feast-day than a fast-day And the Iews did make feasts and invited guests upon the sabbath-day which could not probably be without kindling a fire And which is more considerable Christ himself who fulfilled all righteousness and therefore would not have joined in the violation of the sabbath went to one of those feasts Luk. 14. And the Corinthians as they received the Lords Supper upon that day which none question so they had their feasts as is confessed and apparent from 1 Cor. 11. 21 22 c. 4. The kindling of a fire was no greater hinderance to the religious observation of the Sabbath than other things which were allowed upon that day such as the washing and dressing of themselves eating and drinking c. 5. This prohibition doth not seem to concern the dressing of meat as many understand it by comparing this with Exod. 16. 23. which place I humbly conceive is misunderstood as I have there intimated for that was lawful to be done upon their most solemn days Exod. 12. 16. but the service of the Tabernacle which is the subject of this chapter and the occasion of these words and the sence seems to be this You shall kindle no fire for any handy-work throughout your habitation no not for the service of this Tabernacle for the heating of any tools or the melting of any metals or other things belonging to it which being to be made for Gods service and deserving and requiring all expedition they might probably conceive that such work might be done upon that â—…y And here also as oft elsewhere under one kind all the rest are comprehended and forbidden throughout your habitations upon the sabbath day 4 And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5 Take ye from amongst you an offering unto the LORD * chap. 25. â—… whosoever is of a willing heart c For God values not forced or grudged services 2 Cor. 9. 7. let him bring it an offering of the LORD gold and silver and brass 6 And blue and purple and scarlet and fine linnen and goats hair 7 And rams skins died red and badgers skins and shittim-wood 8 And oil for the light and spices for anointing oil and for the sweet incense 9 And onyx stones and stones to be set for the ephod and for the breast-plate 10 And * chap. 31. â—… every wise-hearted d i. e. Skilful artist for though God had prescribed the things yet it required Wisdom and skill to execute what God commanded among you shall come and make all that the LORD hath commanded 11 * ch 26. 1 â—… The tabernacle e i. e. The boards or structure of the Tabernacle as it appears because it is distinguished here from its tent and curtains whereas elsewhere the Tabernacle is put for all together his tent f The inward and finer curtains which covered the boards of it and his covering g The outward and courser coverings his taches and his boards his bars his pillars and his sockets 12 The ark and the staves thereof with the mercy-seat and the vail of the covering h i. e. Which was hanged before the Ark and Mercy-seat 13 The table and his staves and all his vessels and the shew-bread i But neither did God prescribe the making of the shew-bread amongst the other utensils Exod. 25. nor was this made by the
the meat-offering it self was fine flour Levit. 2. 1. It is not likely that they eat it with 〈◊〉 bread shall it be eaten in the holy place * chap. 10. 12. in the court of the tabernacle of the congregation y In some special room appointed for that purpose See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19 24 The reason why this was to be eaten onely by holy persons â—…nd that in an holy place is given ver 17. because it is most holy and therefore to be treated with greater reverence they shall eat it 17 It z That part which remains to the Priest for the part here offered to God seems not to have been bake at all shall not be baken with leaven * Num. 18. 9 1â—… I have given it unto them for their portion of my offerings made by fire it is * chap. 2. 3. most holy as is the sin-offering and as the trespass-offering 18 All the males among the children of Aaron shall eat of it it shall be a statute for ever in your generations concerning the offerings of the LORD made by fire * chap. 22. 4 5 6. every one that toucheth them shall be holy a It may be understood either 1. Of persons that none should touch or eat them but consecrated persons to wit Priests Or this may be an additional caution that they wâ—…o eat them should be not onely Priests or their made-children but also 〈◊〉 i. e. having no uncleanness upon them 〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉 2. Oâ—… things as may be gathered by compariâ—… 〈◊〉 with ver 2â—… 28. Whatsoever toucheth them as 〈◊〉 the 〈◊〉 that receives them the knife or spoon c. which is used about them those shall be taken for holy and not employed â—…or common uses See Exod. 29. 37. 19 And the LORD spake unto Moses saying 20 This is the offering of Aaron and of his sons which they shall offer unto the LORD in the day when he is anointed b When any of them are anointed for High-Priest for he onely of all the Priests was to be anointed in future ages This Law of his consecration was delivered before Exod. 29. 2 24 25. and is here repeared because of some additions made to it the tenth part of an * Exod. 16. 36 Ephah of fine flour for a meat-offering perpetual c To wit whensoever any of them shall be so anointed half of it in the morning and half thereof at night d Or In the evening the one to be annexed to the morning sacrifice the other to the evening sacrifice over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices Exod. 29. 40. 21 In a pan it shall be made with oyl and when it is baken e Or Fryed so that it swells and bubbles up thou f Who art so anointed and consecrated verse 22. shalt bring it in and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD 22 And the Priest of his sons * chap. 4. 3. that is anointed in his stead shall offer it it is a statute for ever unto the LORD * Exod. 29. 25. it shall be wholly burnt 23 For every meat-offering for the priest shall be wholly burnt it shall not be eaten f No part of it shall be eaten by the Priest as it was when the offering was for the people The reason of the difference is partly because when he offered it for the people he was to have some recompence for his pains which he could not expect when he offered it for himself partly to signifie the imperfection of the Levitical Priests who could not bear their own iniquity for the Priests eating part of the peoples sacrifices did signifie his typical bearing of the peoples iniquity as appears from Levit. 10. 17. and partly to teach the Priests and Ministers of God that it is their duty to serve God with singleness of heart and to be content with Gods honour though they have no present advantage by it 24 And the LORD spake unto Moses saying 25 Speak unto Aaron and to his sons saying This is the law of the sin-offering * chap. 1. 3 5 11 and 4. 24 29 33. in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD it is most holy 26 * chap. 21. 22. The priest that offereth it for sin g For the sins of the rulers or of the people or any of them but not for the sins of the Priests for then its blood was brought into the Tabernacle and therefore it might not be eaten shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation 27 ‖ Or whosoever ver 18. Whatsoever shall touch the flesh thereof shall be holy * Of which see the note on verse 18. and when there is sprinkled of the blood thereof upon any garment h Upon the Priests garment for it was he onely that sprinkled it and in so doing he might easily sprinkle his garments thou shalt wash that whereon it was sprinkled in the holy place i Partly out of reverence to the blood of sacrifices which hereby was kept from a prophane or common touch and partly that such garments might be decent and fit for sacred administrations 28 But the earthen vessel wherein it is sodden * chap. 11. 33. shall be broken k Because being full of pores the liquor in which it was sodden might castly sink into it whereby it was ceremonially holy and therefore was broken least afterwards it should be abused to prophane or common uses and if it be sodden in a brazen pot it shall be both scoured and rinsed in water l And not broken as being of considerable value which therefore God would not have unnecessarily wasted And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour 29 All the males among the Priests shall eat thereof it is most holy 30 * Heb. 13. 1â—… And no sin-offering m Such were the sacrifices offered for the High-priest or for the whole assembly either severally Levit. 4. 7 18. or jointly for both in the yearly atonement Levit. 16. 27 33. whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place shall be eaten it shall be burnt in the fire CHAP. VII 1 LIkewise * chap. 5. â—… this is the law of the trespass-offering * chap. 21. â—… it is most holy 2 In * chap. 1. 3. â—… 11. and 4. 2 29. 33. the place where they kill the burnt-offering shall they kill the trespass offering and the blood thereof shall he sprinkle round about upon the
is said to come down either 1. because the Altar stood upon raised ground to which they went up by an insensible ascent Compare Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies which was the upper end from offering of the sin offering and the burnt-offering and peace-offerings 23 And Moses z Who went in with Aaron to direct him and to see him perform those parts of his office which were to be done in the holy place about the lights and the table of shew-bread and of the altar of Incense upon which part of the blood of the sacrifices now offered was to be sprinkled according to the law Levit. 4. 7 16 17. and Aaron went into the tabernacle of the congregation and came out and blessed the people a i. e. Prayed to God for his blessing upon the people as this phrase is explained Numb 6. 23 c. and particularly for his gracious acceptation of these and all succeeding sacrifices and for his signification thereof by some extraordinary token which accordingly happened and the glory of the LORD b Either a miraculous brightness shining from the cloudy pillar as Exod. 16. 10. Numb 14. 10. Or a glorious and visible discovery of Gods gracious presence and acceptance of the present Ministery and service as it follows appeared unto all the people 24 And * Gen. 4. 4. 1 King 18. 38. 2 Chron. 7. 1. there came a fire c In token of Gods acceptation and approbation of the Priesthood now instituted and the sacrifices now offered and consequently of others of the like nature See the like instances Iudg. 6. 21. and 13. 19 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness out from before the LORD d Or from the face or presence of the Lord i. e. from the place where God was in a special manner present either 1. from heaven as 1 King 18. 38. 2 Chron. 7. 1. which is oft called Gods dwelling-place as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies where also God is said to dwell 2 King 19. 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God as 1 Chron. 13. 8 10. 16. 1. c. And this may seem more probable by comparing this with Levit. 10. 2. and consumed upon the altar the burnt-offering and the fat which when all the people saw they shouted e As wondering at rejoycing in and blessing God for this wonderful and gracious discovery of himself and of his favour to them therein and fell on their faces CHAP. X. 1 AND * Numb 3. 4. and 26. 61. 1 Chron. 24. 2. Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange fire a So called as not appointed for nor belonging to the present work fire not taken from the Altar as it ought but from some common fire before the LORD b Upon the Altar of incense which he commanded them not c For seeing Moses himself neither did nor might do any thing in Gods worship without Gods command which is oft noted of him for these to do it was a more unpardonable and inexcusable presumption Besides not commanding may be here put for forbidding as it is Ier. 32. 35. Now as this was forbidden implicitly Lev. 6. 12. especially when God himself made a comment upon that text and by sending fire from heaven declared of what fire he there spake so it is more than probable it was forbidden expresly though that be not here mentioned nor was it necessary it should be 2 And there went out fire from the LORD d From heaven or rather from the Sanctuary See chap. 9. 24. and devoured them e Destroyed their lives for their bodies and garments were not consumed as it appears from v. 4 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons without any hurt to their bodies or garments and they died before the LORD 3 Then Moses said unto Aaron This is it that the LORD spake f Though the express words be not recorded in Scripture where onely the heads of Sermons and Discourses are contained yet it is probable they were uttered by Moses in Gods name Howsoever the sence and substance of them is in many places See Exod. 19. 22. and 29. 43. Levit. 8. 35. saying I will be sanctified g This may note either 1. their duty to sanctifie God i. e. to demean themselves with such care and reverence and watchfulness as becomes the holiness of the God whom they serve and of the worship in which they are engaged whence he leaves them to gather the justice of the present judgment for their gross neglect herein Or 2. Gods purpose to sanctifie himself i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors how near soever they are to him in them that come nigh me h i. e. Who draw near to me or to the place where I dwell and are admitted into the holy place whence others are shut out It is a description of the Priests See Exod. 19. 22. Levit. 21. 17. Ezek. 42. 13 14. and before all the people I will be glorified i As they have sinned publickly and scandalously so I will vindicate my honour in a publick and exemplary manner that all men may learn to give me the glory of my soveraignty and holiness by an exact conformity to my laws and Aaron held his peace k Partly through excessive grief which is sometimes signified by silence as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgment of Gods justice and submission to it Compare Psal. 39. 10. Ezek. 24. 17. He murmured not nor replied against God nor against Moses wisely considering that their sin was directly against God and in that which is most dear and honourable in Gods account to wit in his worship and that Gods honour ought to be dearer to him than his sons and that this being the first violation of the law newly given and committed by those who should have been the strictest observers and assertors of it did deserve a very severe punishment 4 And Moses called Mishael and Elzaphan l For Aaron and his sons had scarce finished their consecration-work and were employed in their holy ministrations from which they were not to be called for funeral solemnities See Lev. â—…1 1 c. the sons of Uzziel the uncle of Aaron * See Exod. 6. 18. Numb 3. 19. and said unto them Come near carry your brethren m i. e. Kinsmen as that word is
them 22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron and before his sons t In their presence and by their direction and appointment as the LORD had commanded Moses concerning the Levites so did they unto them 23 And the LORD spake unto Moses saying 24 This is it that belongeth unto the Levites from * 1 Chron. 23. 24. Num. 1. 3. twenty and five years old u See on Numb 4. 3. and upward they shall go in †Heb. to wâ—… the warfarâ—… of c. to wait upon the service of the tabernacle of the congregation 25 And from the age of fifty years they shall †Heb. 〈◊〉 from the 〈◊〉 of the service cease waiting upon the service thereof x i. e. Upon the difficult and cumbersome part of their work and shall serve no more 26 But shall minister with their brethren y By way of advise and assistance in lesser and easier works in the tabernacle of the congregation to keep the charge and shall do no service thus shalt thou do unto the Levites touching their charge CHAP. IX 1 AND the LORD spake unto Moses in the wilderness of Sinai in the first month of the second year a And therefore before the numbring of the people which was not till the second moneth Numb 1. 1 2. But it is placed after it because of a special case relating to the Passe-over which hapned after it and which is here related upon occasion whereof he mentions the command of God for the keeping of the Passe-over in the Wilderness which was done but once and without this command they had not been obliged to keep it at all till they came to the land of Canaan See Exod 12. 25. after they were come out of the land of Egypt saying 2 Let the children of Israel also keep * Exod. 12. â—… c. Lev. 23. 〈◊〉 chap. 28. 16. Deut. 16. 〈◊〉 the passe-over at its appointed season 3 In the fourteenth day of this month †Heb. 〈◊〉 the two â—…ings at even ye shall keep it in its appointed season according to all the rites of b So far as concerned the Lamb and the unleavened bread c. for there were some things peculiar to the first Passe-over in Egypt as that they were to eat it in 〈◊〉 with their loins grided their shoes on their feet and their staffe in their hand which were not properly Rites or Ceremonies of the Passe-over but circumstances of their present condition being then Travellers and ready to depart c Qu. Whence had they meal to make unleavened bread Answ. They were not now in haste and so had time enough to procure it out of the land of Midian by the help of Moses his Father-in-law who lived there which land was not far from Horâ—…b or Sinai as appears from Exod. 3. 1. it and according to all the ceremonies thereof shall ye keep it 4 And Moses spake unto the children of Israel that they should keep the passe-over 5 And they kept the passe-over on the fourteenth day of the first month at even in the wilderness of Sinai according to all that the LORD commanded Moses so did the children of Israel 6 And there were certain men who were * chap. 5. 3. defiled by †Or the 〈◊〉 a 〈◊〉 ch 6. 〈◊〉 the dead body of a man c By the touch of a dead body or something belonging to it See Numb 19. 11. that they could not keep the passe-over d Because unclean persons were prohibited to eat of holy things See Levit. 7. 20. and 22. 3. on that day and they came before Moses e For resolution of their difficulty and before Aaron on that day 7 And those men said unto him We are defiled by the dead body of a man wherefore are we kept back that we may not offer f Which if we neglect we must be cut off and if we keep it in these circumstances we must also be cut off What shall we do an offering of the LORD g i. e. The Passeover so called because it was both killed and eaten in obedience to Gods command and to Gods honour and as a thank-offering to God for his great mercies in its appointed season among the children of Israel 8 And Moses said unto them stand still and I will hear what the LORD will command concerning you h God having promised to answer and direct him upon his address to him in difficult cases 9 And the LORD spake unto Moses saying 10 to Speak unto the children of Israel saying If any man of you or of your posterity shall be unclean by reason of a dead body or be in a journey i Under these two instances the Hebrews think that other hinderances of like nature are comprehended as if one be hindred by a disease or by any other such kind of uncleanness which may seem probable both from the nature of the thing and the reason of the Law which is the same in other cases and from the application of this rule to other cases 2 Chron. 30. afar off k In some remote countrey whence he cannot return sooner yet ye shall keep the passeover unto the LORD 11 The * 2 Chron. 30. 2 15. fourteenth day of the second month at even they shall keep it and eat it with unleavened bread and bitter herbs 12 * Exod. 12. 10. They shall leave none of it unto the morning l But either eat or burn it before that time * Exod. 12. 46. Joh. 19. 36. nor break any bone of it according to all the ordinances of the passeover they shall keep it 13 But the man that is clean and is not in a journey and forbeareth to keep the passeover m Through contempt or neglect without these or any other just impediments as before even the same soul shall be cut off from his people because he brought not the offering of the LORD in its appointed season that man shall bear his sin 14 And if a stranger n To wit a Proselyte shall sojourn among you and will keep the passeover unto the LORD according to the ordinance of the passeover and according to the manner thereof so shall he do * Exod. 12. 49. ye shall have one ordinance both for the stranger and for him that was born in the land 15 And * Exod. 40. 34. on the day that the tabernacle was reared up the cloud o Of which see Exod. 13. 12. covered the tabernacle namely the tent of the testimony p Or The Tabernacle towards or above the tent of the Testimony i. e. that part of the Tabernacle in which was the Testimony or the ark of the Testimony for there the cloudy pillar stood Levit. 16. 2. This was an evident token of Gods special presence with and providence over them See Exod. 14.
the crime to sin in the presence of the Judge and have wept before him saying Why came we forth out of Egypt o Why did God do us such an injury why did we so foolishly follow and obey him in coming forth 21 And Moses said * Exod. 3â—… 〈◊〉 chap. 1. 45. The people amongst whom I am are six hundred thousand footmen p Fit for war Exod. 12. 37. besides women children c. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver 22 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb 20. next to Gods good pleasure may be imputed to the different circumstances of this and that sin this was the first great offence of this kind and therefore more easily passed by that was after warning and against more light and experience This seems to have been spoken secretly in Moses his breast that openly and publickly before the people and to their scandal and therefore it was fit to be openly and severely punished to prevent the contagion of that example and thou hast said I will give them flesh that they may eat a whole month 22 Shall the flocks and the herds be slain for them to suffice them q Will they be sufficient for them or where shall they have more or shall all the fish of the sea be gathered together for them to suffice them 23 And the LORD said unto Moses * Isa. 50. 2. and 59. 1. Is the LORDS hand waxed short r i. e. Less able to work such great and glorious miracles as I have done thou shalt see now whether my word shall come to pass unto thee or not 24 And Moses went out s Out of the tabernacle into which he entred to receive Gods answers from the Mercy-seat Numb 7. 89. and told the people the words of the LORD and gathered the seventy men t Either they are called seventy from the stated number though two of them were lacking ver 26. as the Apostles are called the twelve Mat. 26. 20. when one of that number was absent or he is said to have gathered them when he gave command to gather them of the elders of the people and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment partly to gain them the more authority and respect from the people and principally because that was the place where God manifested himself and gave his blessings and therefore there he would bestow his spirit upon them 25 And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them x i. e. Not onely moved them for a time but took up his settled abode with them because the use and end of this gift was not temporary but perpetual they prophesied y i. e. Discoursed of the word and works of God in a singular and marvellous manner as the Prophets did So this word is used 1 Sam. 10. 5 6. Ioel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers but civil Magistrates and Rulers who together with the spirit of government which is here sufficiently implied received also the spirit of Prophecy as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it as it was with Saul upon the same occasion 1 Sam. 10. 10. and †Gr. added or â—…ded no 〈◊〉 did not cease ‖ Either for that day they continued in that exercise all that day and it may be all the night too as it is said of Saul 1 Sam. 19. 24. or afterwards also to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy which was more expedient for them then for the Rulers of other people because the Iews were under a Theocracy or the government of God and even their civil controversies were decided out of that word of God which the Prophets expounded and in their wilderness condition they had frequent occasions of seeking counsel from God which was the work of Prophets and they were to determine all things agreeably to the mind and will of God which therefore they were obliged to study Others translate the words and they added not so the sence is They prophecyed onely this day for an assurance of vocation to and due qualification for their work but afterwards they prophecyed no more the gift of prophecy ceased in them and onely the spirit of government rested upon them 26 But there remained two of the men in the camp z Not going to the Tabernacle as the rest did either modestly declining that high employment from an humble sence of their own insufficiency as Saul did 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither or being detained in the camp and in their dwellings whether by uncleanness or sickness or some urgent occasion not without Gods special providence that so the Miracle might be more evident and their call and authority more unquestionable to all the people the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written a To wit in a book or paper by Moses who by Gods direction nominated the fittest and worthiest persons but went not out unto the tabernacle and they prophesied in the camp 27 And there ran a young man and told Moses b Fearing least his authority should be diminished by their prophesying and thereby as by the signal given at this time taking authority to themselves without his knowledge and consent and said Eldad and Medad do prophesie in the camp 28 And Joshua the son of Nun the servant of Moses one of his young men c Or one of his choice ministers a chosen or excellent person which may be emphatically added to note that even great and good men may mistake and mis-judge about the works of God Or from his youth as the words will bear and the Chaldee Syr. c. render it So it may be added as a reason why Ioshua above others was concerned for Moses his honour and authority answered and said * See Luk. 9. 49. My lord Moses forbid them d He seared either schisme or sedition or that by their usurpation of authority independently upon Moses and separately from him his power and esteem might be lessened as the next words shew 29 And Moses said unto him Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others
inordinate both in the desire and use of them because there they buried the people that lusted 35 And the people journeyed from Kibroth-hattaavah unto Hazeroth t Of which place see on Numb 33. 17. and Deut. 1. 1. and †Heb. they were in c. abode at Hazeroth CHAP. XII 1 AND Miriam and Aaron a Whom God permitted to murmur against their brother partly to exercise and discover the admirable meekness and patience for the instruction of after ages and partly that by this shaking Moses his authority might take the deeper root and the people might be deterred from all sedition and rebellion against him by this example Miriam seems to be first named because she was the chief instigatour or first mover of the sedition wherefore she also is more eminently punished spake against Moses because of the ‖ Or Cushite Ethiopian woman b Which was either 1. Zipporah who is here called an Ethiopian in the Hebrew a Cushite because she was a Midianite the word Cush being generally used in scripture not for Ethiopia properly so called below Egypt but for Arabia as some late learned men have evidently proved from 2 King 19. 9. 2 Chron. 21. 16. Ezek. 29. 10. and 30. 8 9. Hab. 3. 7. and other places If she be meant as it is commonly conceived I suppose they did not quarrel with him for marrying her because that was done long since but for indulging her too much and being swayed by her and her relations by whom they might think he was perswaded to make this innovation and to chuse seventy Rulers as he had been formerly Exod. 18. by which copartnership in government they thought their authority and reputation much diminished especially when no notice was taken nor use made of them in the choice but all was done by the direction of Moses and for his assistance in the government And because they durst not accuse God who was the chief agent in it they charge Moses his instrument as the manner of men is or 2. some other woman though not named in Scripture whom he married either whilest Zipporah lived or rather because she was now dead though that as many other things be not recorded For as the quarrel seems to be about his marrying a stranger so it is probable it was a late and fresh occasion about which they contended and not a thing done 40 years agoe And it was lawful for him aswell as any other to marry an Ethiopian or Arabian woman provided she were as doubtless this woman was a sincere proselyte which were by the law of God admitted to the same priviledges with the Israelites Exod. 12. 48. so there might be many reasons why Moses might chuse to marry such a person rather than an Israelite or why God so ordered it by his providence either because she was a person of eminent worth and vertue or because God intended that the government should not be continued in the hands of Moses his children and therefore would have some political blemish to be upon the family as being strangers by one parent And this they here urge as a blemish to Moses also whom he had married for * Exod. 2. 21. he had †Heb. taken married an Ethiopian woman 2 And they said Hath the LORD indeed spoken only by Moses * Mic. 6. 4. hath he not spoken also by us c Are not we Prophets as well as he so Aaron was made Exod. 4. 15 16. and so Miriam is called Exod. 15. 20. See also Mic. 6. 4. And Moses hath debased and mixed the holy seed which we have not done Why then should he take all power to himself and rule and make rulers as he pleaseth without consulting us in the case And the LORD heard it d i. e. Observed their words and carriage to Moses 3 Now the man Moses was very meek e This is added as the reason why Moses took no notice of their reproach but was as one that heard it not and why God did so speedily and severely plead Moses his cause because he did not avenge himself Quest. 1. Did it become Moses thus to commend himself Answ. 1. The holy pen-men of Scripture are not to be measured or censured by other profane Writers because they are guided by special instinct in every thing they write and as they oft-times publish their own and their near relations greatest faults where it may be useful to the honour of God and the edification of the Church in after ages so it is not strange if for the same reasons sometimes they commend themselves especially when they are forced to it by the insolence and contempt of their adversaries which was Moses his case here in which case St. Paul also commends himself 2 Cor. 11. 5 c. and 12. 11 12. Which they might the better do because all their writings and carriage made it evident to all men that they did not this out of vain glory and that they were exalted above the affectation of mens praises and the dread of mens reproaches 2. This might be added as some other clauses were by some succeeding Prophet which was no disparagement to the authority of the holy Scriptures seeing it is all written by one hand though â—…ers pens be used by it Quest. 2. How was Moses so meek when we oft-times read of his anger as Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16. Numb 16. 15. and 20. 10 11. compared with Psal. 106. 32 33. Answ. 1. The meekest men upon earth are provoked sometimes yea oftner then Moses was 2. True meekness doth not exclude all anger but onely such as is unjust or immoderate or implacable Moses was and ought to be angry where God was offended and dishonoured as he was in almost all the places alledged above all the men which were upon the face of the earth 4 And the LORD spake suddenly f Partly to shew his great respect unto Moses and unto the grace of meekness and partly to stifle the beginings of the sedition that this example might not spread amongst the people who had too much of that leaven among them unto Moses and unto Aaron and unto Miriam Come out g To wit out of your private dwellings and from amongst the people both that you may not infect them by such scandalous words and partly that you may know my pleasure and your own doom ye three unto the tabernacle of the congregation and they three came out 5 And the LORD came down in the pillar of the cloud and stood in the door of the tabernacle h Where they stood wit hout not being admitted into the Tabernacle as Aaron used to be which is noted as a sign of Gods displeasure and called Aaron and Miriam and they both came forth 6 And he said Hear now my words if there be a prophet among you i If you be Prophets as you pretend yet know there
e Four moneths before Aaron and but a few more before Moses and was buryed there 2 And there was no water for the congregation f Which having followed them through all their former journeys began now to fail them here and because they were now come near Canaan and other countreys where waters might be had by ordinary means and therefore God would not use extraordinary least he should seem to prostitute the honour of miracles This story though like that Exod. 17. is different from it as appears by divers circumstances and they gathered themselves together against Moses and against Aaron 3 And the people * Exod. 17. 2. chode with Moses and spake saying Would God that we had died * chap. 11. 1 33. 14. 37. 15. 32 35 45. when our brethern died before the LORD g i. e. Suddenly rather than to die such a lingring and painful death Their sin was much greater than their parents in like case because they should have taken warning by their miscarriages and by the terrible effects of them which there eyes had seen 4 And * Exod. 17. 3. why have ye brought up the congregation of the LORD into this wilderness that we and our cattel should die there 5 And wherefore have ye made us to come up out of Egypt to bring us in unto this evil place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drink 6 And Moses and Aaron went from the presence of the assembly h Partly to avoid the growing rage of the people for Gods singular protection of them did not exclude the use of ordinary means and partly to go to God for relief and redress unto the door of the tabernacle of the congregation and * chap. 14. 5. 15. 4. they fell upon their faces and * chap. 14. 10. the glory of the LORD appeared unto them 7 And the LORD spake unto Moses saying 8 * Exod. 17. 5. Take the rod i That rod which was laid up before the Lord in the tabernacle as appears from ver 9. But whether it was Aarons rod which was undoubtedly laid up there Numb 17. 10. or Moses his rod by which he wrought so many miracles it is not considerable or whether it was not one and the same rod which was commonly called Moses his rod as here ver 11. and elsewhere and sometimes Aarons rod as Exod. 7. 12. which may seem most probable For it is likely though not related elsewhere in Scripture that wonder-working rod called the rod of God Exod. 4. 20. was laid up in some part of the tabernacle though not in or near the Ark where Aarons blossoming rod for a particular reason was put and gather thou the assembly together thou and Aaron thy brother and speak ye unto the rock k Which will sooner hear and obey my commands than these sottish and stubborn people before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the rock so thou shalt give the congregation and their beasts drink 9 And Moses took the rod from before the LORD l i. e. Out of the Tabernacle as he commanded him 10 And Moses and Aaron gathered the congregation together before the rock and he said unto them Hear now ye rebels must we fetch you water out of this rock 11 And Moses lift up his hand and with his rod he smote the rock twice and the * Exod. 17. 6. water came out abundantly and the congregation drank and their beasts also m To the men it was a sacrament 1 Cor. 10. 3 4. but to the beasts it was no holy but a common thing So that the elements in the Sacraments have no inherent and inseparable holiness but onely a relative holiness with respect to their use out of which they are unholy and common 12 And the LORD spake unto Moses and Aaron Because * chap. 27. 14. Deut. 1. 37. 3. 26. 32. 51. ye believed †Heb. not in 〈◊〉 me not n But shewed your infidelity which they did either by their looks and gestures or rather by the matter and manner of their expressions and actions either 1. by smiting the rock and that twice which is emphatically noted as if he doubted whether once smiting would have done it whereas he was not commanded to smite so much as once but onely to speak to it or 2. by the doubtfulness of these words ver 10. Must we fetch water out of the rock which implies a suspicion of it as the like words do Gen. 18. 13. whereas they should have spoken positively and confidently to the rock to give forth waters And yet they did not doubt of the power of God but of his will whether he would gratify these rebels with this further miracle after so many of the like kind And besides the words themselves it is considerable both with what mind they were spoken which God saw to be distrustful and in what manner they were delivered which the people might discern to come from disbelief or doubt And there might be divers other unbelieving words used by them at this time and place though they be not here recorded it being usual in Scripture to give onely the summe or principal heads of discourses or events leaving the rest to be gathered out of them See Psal. 106. 32 33. to sanctifie me o i. e. To give me glory of my power in doing this miracle and of my truth in punctually fulfilling my promise so to do and of my goodness in doing it notwithstanding the peoples perverseness in the eyes of the children of Israel p This made their sin scandalous to the Israelites who of themselves were too prone to infidelity and little needed such an ill example to prevent the contagion whereof God leaves a monument of his great displeasure upon them and inflicts a punishment as publick and manifest as their sin was therefore ye shall not bring this congregation into the land which I have given them 13 * Deut. 33. 8. Psal. 95. 8. 106. 32 c. This is the water of ‖ That is strife Meribah q Called Meribah Kadesh to distinguish it from another Mebah Exod. 17. 7. because the children of Israel strove with the LORD and he was sanctified in them r Or among them to wit the children of Israel last mentioned by the demonstration of his omnipotency veracity and clemency towards the Israelites and of his impartial holiness and severity against sin even in his greatest friends and favourites as Moses was 14 And Moses sent messengers s By Gods direction Deut. 2. 1 2 3. from Kadesh unto the king of Edom Thus saith thy brother t For was not Esau who is Edom Gen. 36. 1. Iacobs brother Mal. 1. 2. Israel Thou knowest all the travel that hath
†Heb. found us befallen us u All the wandrings and afflictions of our parents and of us their children which doubtless have come to thine ears 15 How our fathers went down into Egypt and we have dwelt in Egypt a long time and the Egyptians vexed us and our fathers 16 And * Exod. 3. 7. when we cryed unto the LORD he heard our voice and sent an angel x To wit the Angel of the covenant Christ Jesus who first appeared to Moses in the bush Exod. 3. 2. and afterward in the cloudy pillar who conducted Moses and the people out of Egypt and thorough the wilderness as appears from Exod. 14. 19. and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel or messenger a title given to Phinehas Iudg. 2. 1. and to the Prophets 2 Chrâ—…n 36. 16. and to Haggai Hag. 1. 13. yet it is not probable that he is meant partly because Moses was the person that sent this message partly because there was no reason why he should express himself by such a dark and doubtful title to them and partly because another angel besides and above Moses did conduct them and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message and hath brought us forth out of Egypt and behold we are in Kadesh y i. e. Near the city Kadâ—…sh the particle in being oft so used as we have shewed a city in the uttermost of thy border 17 Let us pass I pray thee through thy coâ—…ntrey we will not pass through the fields or through the vineyards neither will we drink of the water of the wells z Or pits which any of you have digged for your private use to wit without paying for it ver 19. Deut. 2. 6. but onely of the waters of common rivers which are free to all passengers and will not be prejudicial to thee we will go by the kings high-way we will not turn to the right hand nor to the left until we have passed thy borders 18 And Edom said unto him Thou shalt not pass by me a i. e. Through my country as thou desirest I will not suffer thee to do so which was an act of common policy to secure themselves from so numerous an host lest I come out against thee with the sword 19 And the children of Israel said unto him b i. e. Their messengers replyed unto them what here follows We will go by the high-way and if I and my cattel drink of thy water then I will pay for it c For water was a scarce commodity in those parts I will onely without doing any thing else go through on my feet 20 And he said Thou shalt not go through And Edom came out against him with much people and with a strong hand 21 Thus Edom refused to give Israel passage through his border d But permitted them to go by their border Deut. 2. 4 8. Iudg. 11. 18. and furnished them with victuals for their money Deut. 2. 29. wherefore Israel turned away from him e According to Gods command Deut. 2. 5. 22 And the children of Israel even the whole congregation journeyed from * chap. 33. 37. Kadesh and came unto mount Hor f Whose inhabitants were thence called Horims Deut. 2. 12. and Esau the Horite Gen. 36. 20. 23 And the LORD spake unto Moses and Aaron in mount Hor by the coast of the land of Edom saying 24 Aaron shall be gathered unto his people for he shall not enter into the land which I have given unto the children of Israel because ye rebelled against my †Heb. mouth word g This was one but not the onely reason God would not have Moses and Aaron to carry the people into Canaan for this reason also to signifie the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy and the necessity of a better and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ and from the entertainment of him when he should come at the water of Meribah 25 * chap. 33. 38. Deut. 32. 50. Take Aaron and Eleazar his son and bring them up unto mount Hor 26 And strip Aaron of his garments h To wit of his Priestly garments Exod. 28. 2. Levit. 8. 7 8 9. in token of his resignation of his office See the like Isa. 22. 15 19 20 21. and put them upon Eleazar his son i By way of admission and inauguration of him to his office and Aaron shall be gathered unto his people and shall die there 27 And Moses did as the LORD commanded and they went up into mount Hor in the sight of all the congregation k That their hearts might be more affected with their loss of so great a pillar and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar and therefore might give him the honour due to him 28 And Moses stripped Aaron of his garments and put them upon Eleazar his son and * Deut. 10. 6. 32. 50. Aaron died there l To wit in mount Hor. Obj. He died in Mosera Deut. 10. 6. Ans. Mosera was the general name of the place where that station was and mount Hor is a particular place in it where he died and was buried also Deut. 10. 6. in the top of the mount and Moses and Eleazar came down from the mount 29 And when all the congregation saw m i. e. Understood by the relation of Moses and Eleazar and by other signs So seeing is used Gen. 42. 1. Act. 7. 12. that Aaron was dead they mourned for Aaron thirty dayes n The time of publick and solemn mourning for great persons See Deut. 34. 8. even all the house of Israel CHAP. XXI 1 AND when * chap. 33. 40. †Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16. King Arad the Canaanite a Or rather the Canaanite King of Arad for Arad is not the name of a man but of a city or territory as may seem from Ios. 12. 14. Iudg. 1. 16. if at least this was the same place with that And he seems to be called a Canaanite in a general sence as the Amorites and others sometimes are which dwelt in the south b To wit of Canaan as appears from Numb 33. 40. towards the east and near the dead Sea heard tell that Israel came by the way of the spies c Not of those spies which Moses sent to spie the land Numb 13. 17. for that was done 38 years before this and they went so privately that the Canaanites took no notice of them nor knew which way they came or went but of the spies which he himself sent out to observe the marches and motions of the Israelites But the words
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
seventy joyn these words with the following and for Shenath the year read Shenith the second and take Vau for redundant as sometimes it is and read the place thus The second tithe thou sâ—…it give to the Levite c. and hast given it unto the Levite the stranger the fatherless and the widow that they may eat within thy gates and be filled 13 Then thou shalt say before the LORD thy God k i. e. Either before the Tabernacle or Temple or rather in thy private and domestick addresses to God for this is to be said presently upon the distribution of these tithes which was not done at Ierusalem but in their own private gates or dwellings except we will suppose that after he had given away these tithes at home he should go up to Ierusalem meerly to make this acknowledgment which seems improbable And this is to be spoken before the Lord i. e. solemnly seriously and in a religious manner with due respect to Gods presence and will and glory which is a sufficient ground for that phrase I have brought away l Or separated or removed to wit from my own proper and private fruits the hallowed things m i. e. The tithes which hath been sanctified and set apart for these uses out of mine house and also have given them unto the Levite and unto the stranger to the fatherless and to the widow according to all thy commandments which thou hast commanded me I have not transgressed thy commandments neither have I forgotten them 14 I have not eaten thereof in my mourning n i. e. Either 1. in my funeral solemnities for the dead But this falls in with the last branch Or 2. in my distress or poverty or upon pretence of my own want in which case men are tempted and inclined to fall upon sacred or forbidden things Or 3. in sorrow or grieving that I was to give away so much of my profits to the poor but I have chearfully eaten and feasted with them as I was obliged to do For though it be taken for granted by some learned Expositours from Deut. 14. 28 29. that the owner was not to eat any part of the third years tithe but to give it all away to the stranger and fatherless c. the contrary seems to me more probable from that very place where it is said thou shalt lay it up within thy gates and then it follows that the Levite stranger c. shall come to wit to thy gates and shall eat to wit there as is expressed Deut. 26. 12. that they may not eat within thy gates and be filled Which implies that these tithes or some part of them were eaten in the owners gates or dwelling with holy rejoycing and feasting wherein it is most probable the owner had his share though it be not there expressed because it was evident in it self from the foregoing passage Deut. 14. 23 c. where the owner is allowed and commanded to eat those tithes together with the Levites And howsoever somethink the third years tithes ver 28. were not the same with those ver 23. yet it cannot with any colour of reason be thought that those tithes which were to be eaten not onely by the Levites but also by the strangers ver 29. were more sacred than those that were to be eaten by none but the Levites and the owners veâ—… 23 27. or that the owner might eat of the one and not of the other neither have I taken away ought thereof for any unclean use o i. e. For any common use the words common and unclean being oft indifferently used one for the other or for any other use than that which thou hast appointed which would have been a pollution of them nor given ought thereof for the dead p i. e. For any funeral pomp or service or feast for the Iews used to send in provisions to feast with the nearest relations of the party deceased of which see Ier. 16. 7. Ezek. 24. 17 Hos. 9. 4. and in that case both the guests and food were legally polluted Numb 19. 11 14. and therefore the use of these tithes in such cases had been a double fault both the defiling of sacred food and the imploying of those provisions upon sorrowful occasions which by Gods express command were to be eaten with rejoycing Deut. 14. 26. and 26. 11. but I have hearkened to the voice of the LORD my God and have done according to all that thou hast commanded me 15 * Isa. 63. 15. Zech. 2. 13. Look down q After that solemn profession of their obedience to Gods commands they are taught to pray for Gods blessing upon their land whereby they are instructed how vain and ineffectual the prayers of unrighteous oâ—… disobedient persons are from thy holy habitation from heaven and bless thy people Israel and the land which thou hast given us as thou swarest unto our fathers a land that floweth with milk and honey 16 This day the LORD thy God hath commanded thee to do these statutes and judgments thou shalt therefore keep and do them with all thine heart and with all thy soul. 17 Thou hast avouched r Or declared or professed or owned the LORD this day s i. e. At this time in this wilderness where thou hast accepted and ratified Gods covenant to be thy God and to walk in his wayes and to keep his statutes and his commandments and his judgments and to hearken unto his voice 18 And * chap. 7. 6. and 14. 2. the LORD hath avouched thee t Hath owned thee for such before all the world by eminent and glorious communications and manifestations of his power and grace and favour in thee and for thee by a solemn entring into covenant with thee and giving peculiar laws promises and priviledges to thee above all mankind this day to be his peculiar people as he hath promised thee and that thou shouldest keep all his commandments e. u Which is here mentioned as an act of Gods because though this be mans duty yet it is the work of Gods grace that he will vouchsafe to give us such commands that he doth require and will accept of our obedience to them and that we have any power or will to obey them Ezek. 36. 26 27. 19 And to make thee high above all nations which he hath made in praise and in name and in honour and that thou mayest be an holy people unto the LORD thy God as he hath spoken CHAP. XXVII 1 AND Moses with the elders of Israel commanded the people saying Keep all the commandments which I command you this day 2 And it shall be on that day a i. e. About that time for it was not done till some days after their passing over Day is oft put for time as hath been noted before * Josh. 4. 1. when ye shall pass over Jordan unto the land which the LORD thy God giveth thee
for all the rest He stood in the East and saw also Gilead which was in the Eastern part of the land and thence he saw the North and South and west and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea f i. e. The midland Sea which was the utmost bound of the land of promise on the west 3 And the south g i. e. The south quarter of the land of Iudah which is towards the salt sea which is described Num. 34. 3 4 5. Ios. 15. 1 2 3 4. as the western quarter of Iudah was described in the words next foregoing and the plain of the valley of Jericho h Or in which lies Iericho which was in the Tribe of Benjamin the city of palm-trees i i. e. Iericho so called both here and Iudg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts as Iosephus and Straâ—… write From whence and the balm there growing it was called Iericho which signifies odoriserous or sweet smelling unto Zoar. 4 And the LORD said unto him * Gen. 〈◊〉 〈◊〉 and 13. 1â—… This is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes k To wit by a miraculous power strengthning thy sight or making a clear representation of all these parts to thy view but thou shalt not go over thither 5 So Moses the servant of the LORD died there in the land of Moab l i. e. In the land which Israel took from the Amorites which antiently was the land of Moab according to the word of the LORD 6 And he m i. e. The Lord last mentioned buried him either immediately or by the ministery of Angels whereof Michael was the Chief or Prince Iude ver 9. buryed him in a valley in the land of Moab over-against Beth-Peor but no man knoweth of his sepulchre n i. e Of the particular place of the Valley where he was buried which God hid from the Israelites to prevent their Superstition and Idolatry to which he knew their great proneness And for this very reason the Devil endeavoured to have it known and contended with Michael about it Iude ver 9. And seeing God would not endure the worship of the Relicks or Tomb of so eminent a person as Moses was it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferiour to him unto this day 7 And Moses was an hundred and twenty years old when he died his eye was not diâ—… nor his †Heb. 〈◊〉 natural force †Heb. 〈◊〉 abated o By a miraculous work of God in mercy to his Church and people 8 And the children of Israel wept for Moses in the plains of Moab thirty dayes p Which was the usual time of mourning for persons of high place and eminency See Gen. 50. 3 10. Num. 20. 29. For others seven days sufficed so the dayes of weeping and mourning for Moses were ended 9 And Joshua the son of Nun was full of the spirit of wisdom q And other gifts and graces too as appears from the History but Wisdom is mentioned as being most necessary for the Government to which he was now called for Moses had laid his hands upon him r Which God had appointed as a sign to Moses and Ioshua and the Israelites that this was the person whom he had appointed and qualified for his great work See Numb 27. 18 c. compare Gen. 48. 10. Numb 8. 10. and the children of Israel hearkned unto him and did as the LORD commanded Moses 10 And there arose not a prophet since in Israel like unto Moses s In the priviledges here following whom the LORD knew face to face t i. e. Whom God did so freely and familiarly and frequently converse with See on Exod. 33. 11. Numb 12. 8. Deut. 5. 4. 11 In all the signs u This is to be joyned either 1. with the words immediately foregoing as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses namely in the working of all his signs and wonders in Egypt where God spake to him so oft and sometimes even in Pharaohs presence and answered his requests so particularly and punctually whether he called for vengeance or for deliverance Or 2. With the more remote words there was none like unto Moses in regard of all the signs c. the words whom the Lord knew face to face coming in by way of parenthesis and the wonders which the LORD sent him to do in the land of Egypt to Pharaoh and to all his servants and to all his land 12 And in all that mighty hand and in all the great terror which Moses shewed in the sight of all Israel JOSHUA The ARGUMENT IT is not material to know who was the Pen-man of this Book whether Joshua as seems most probable from Chap. 24. 26. or some other holy Prophet It is sufficient that this Book was a part of the Holy Scriptures or Oracles of God committed to and carefully kept by the Jews and by them faithfully delivered to us as appears by the concurring Testimony of Christ and his Apostles who owned and approved of the same Holy Scriptures which the Church of the Jews did But this is certain that divers Passages in this Book were put into it after Joshua's death as Josh. 10. 13. compared with 2 Sam. 1. 18. and Josh. 19. 47. compared with Judg. 18. 1. and Josh. 24. 29 30. And such like Insertions have been observed in the five Books of Moses CHAP. I. NOW after the death of Moses a Either immediately after it or when the days of mourning for Moses were expired Ioshua was appointed and declared Moses his Successor in the Government before this time and therefore doubtless entred upon the Government instantly after his death and here he receives confirmation from God therein the servant of the LORD b This title is given to Moses here and v. 2. as also Deut. 34. 5. and is oft repeated not without cause partly to reflect Honour upon him partly to give Authority to his Laws and Writings in publishing whereof he only acted as Gods Servant in his name and stead and partly that the Israelites might not think of Moses above what was meet remembring that he was not the Lord himself but only the Lords Servant and therefore not to be worshipped nor yet to be too pertinaceously followed in all his Institutions when the Lord himself should come and abolish part of the Mosaical Dispensation it being but reasonable that he who was only a Servant in Gods house should give place to him who was the Son and Heir and Lord of it as Christ was See Heb. 3. 3 5
6. it came to pass that the LORD spake c Either in a Dream or Vision or by Urim Numb 27. 21. unto Joshua the son of Nun Moses * Deut. 1. 38. minister d i. e. Who had waited upon Moses in his great Employments and thereby been privy to his Managery of the Government and so fitted and prepared for it saying 2 Moses my servant is dead now therefore arise go over this Jordan e This which is now near thee which is the only obstacle in thy way to Canaan thou and all this people unto the land which I do give f i. e. Am now about to give the actual Possession of it as I formerly gave a right to it by promise to them even to the children of Israel 3 * Deut. 11. 24. Chap. 14. 9. Every place g To wit Within the following bounds that the sole of your foot shall tread upon that have I given unto you as I said unto Moses 4 * Exod. 23. 31. Numb 34. 3. From the wilderness and this Lebanon h This emphatically as being the most eminent Mountain in Syria and the Northern border of the Land or this which is within thy view as if the Lord appeared to him in the form of a man and pointed to it even unto the great river the river Euphrates all the land of the Hittites i i. e. Of the Canaanites who elsewhere are called Amorites as Gen. 15. 16. and here Hittites by a Synecdoche the Hittites being the most considerable and formidable of all as may appear from Numb 13. 33. and 14. 1. 2 King 7. 6. and many of them being of the race of the Giants dwelling about Hebron See Gen. 25. 9 10. and 26. 34. and 27. 46. and unto the great sea k The Midland Sea great in it self and especially with those lesser Collections of waters which the Iews called Seas toward the going down of the sun shall be your coast l Obj. The Israelites never possessed all this Land Ans. 1. That was from their own sloth and cowardize and disobedience to God and breach of those Conditions upon which this Promise was suspended See Iudg. 2. 20. 2. This Land was not all to be possessed by them at once but by degrees as their numbers and necessities increased but Canaan being fully sufficient for them and many of the Israelites being from time to time either cut off or carried captive for their sins there was never any need of enlarging their Possessions 3. Though their Possessions extended not to Euphrates yet their Dominion did and all those Lands were tributary to them in David's and Solomon's time 5 There shall not any man be able to stand before thee all the days of thy life as I was with Moses m To assist him against all his enemies and in all the difficulties of governing this stiff-necked people which Ioshua might justly fear no less than the Canaanites so I will be with thee * Heb. 13. 5. Deut. 31. 6 18. I will not fail thee nor forsake thee n I will not leave thee destitute neither of inward support or of outward assistance 6 * Deut. 31. 23. Be strong and of a good courage o Ioshua though a person of great Courage and Resolution whereof he had given sufficient Proof yet needs these Exhortations partly because his work was great and difficult and long and in a great measure new partly because he had a very mean opinion of himself especially if compared with Moses and remembring how perverse and ungovernable that people were even under Moses he might very well suspect the burden of ruling them would be too heavy for his shoulders for †unto this people shalt thou divide for an Inheritance ‡ Or thou shalt cause this people to inherit the land c. the land p Which supposeth the full Conquest of the land That Honour and Assistance which I derivâ—… to Moses I will give to thee which I sware unto their fathers to give them 7 Only be thou strong and very couragious that thou mayest observe to do according to all the Law * Deut. 31. 7. which Moses my servant commanded thee q Remember that though thou art the Captain and Commander of my people yet thou art my Subject and obliged to observe all my commands * Deut. 5. 32. 28. 14. turn not from it to the right hand or to the less that thou mayest †prosper s Which plainly shews That Gods assistance promised to him and to the Israelites was conditional and might justly be withdrawn upon their breach of the Conditions whithersoever thou goest t Or That thou mayest do wisely Whereby he instructs him in the true Art of Government and that his greatest Wisdom will lie in the observation of all Gods Commands and not in that pretended reason of State which other Princes govern all their Affairs by t i. e. Whithersoever thou goest Mens actions are oft compared to ways or journeys or steps by which they come to the end they aim at r i. e. In any kind or upon any pretence ‡ Or do wisely 8 * Deut. 17. 18 19. This book of the law shall not depart out of thy mouth u i. e. Thou shalt constantly read it and upon occasion discourse of it and the sentence which shall come out of thy mouth shall in all things be given according to this Rule but * Psal. 1. 2. thou shalt †meditate therein day and night x i. e. Diligently study and frequently and upon all occasions consider what is Gods Will and thy Duty The greatness of thy place and employments shall not hinder thee from this Work because this is the only Rule of all thy private Actions and publick Administrations that thou mayest observe to do ‡ Or discourse of it according to all that is written therein y Whereby he teacheth him that it is his Duty to 〈◊〉 with his own eyes and to understand the Mind and Law of God himself and not blindly to follow what any other should advise him to for then See Psal. 28. 35. thou shalt make thy way prosperous and then thou shalt †have good success ‡ Or do 〈◊〉 9 * Deut. 31. 7 8. Have not I commanded thee z I whom thou art obliged to obey I who can carry thee through every thing I put thee upon I of whose Faithfulness and Almightiness thou hast had large experience Be strong and of a good courage be not afraid neither be thou dismayed for the LORD thy God is with thee whithersoever thou goest 10 Then Joshua commanded the officers of the people saying 11 Pass through the host and command the people saying Prepare you victuals a For although Manna was given them to supply their want of ordinary Provisions in the Wilderness yet they were allowed when they
time as we shall shortly see and six thousand were * Deut. 16. 18. officers and judges e Whose Work it seems to have been to judge of and determine all difficult Causes or Differences which might arise either among the Inferiour Priests or Levites about their Sacred Administrations or among the People which being governed in all their Concerns onely by the Laws of Moses it was fit and necessary that the Priests and Levites should be consulted and concerned in their Matters 5 Moreover four thousand were porters f Whose Office was to take the Charge of all the Gates of the Temple and its Courts that no forbidden or unclean Person might enter there and of the Courts themselves and of several Chambers or Buildings belonging to the Temple and the Service thereof These also were to do their Work by turns and four thousand praised the LORD with instruments g Whereof 288 were persons of greater skill than their Brethren and did Instruct them and had some Authority over them which I made said David to praise therewith 6 And * Exod. 6. 16. Ch. 6. 1 c. 2 Chr. 8. 14. 29. 25. David divided them into †Heb. divisions courses h Which he did not by his own Invention but as a man of God and by the command of God and with the Advice and Concurrence of God and Nathan the Prophets as is manifest from 2 Chron. 8. 14. 29. 25. among the sons of Levi namely Gershon Kohath and Merari 7 Of the * Ch. 26. 21. Gershonites were ‖ Or 〈◊〉 Ch. 6. 17. Laadan and Shimeâ—… 8 The sons i i. e. His Posterity and so in the following Verses for these could not be their immediate Sons of Laadan the chief was Jehiel and Zetham and Joel three 9 The sons of Shimei Shelomith and Haziel and Haran three These were the chief of the fathers of Laadan 10 And the sons of Shimei k Not that Shimei named v. 9. but another and possibly the Son or Grandson of that Shimei were Jahath ‖ Or 〈◊〉 ver 11. Zina and Jeush and Beriah These four were the sons of Shimei 11 And Jahath was the chief and Zizah the second but Jeush and Beriah †Heb. did not multiply sonâ—… had not many sons therefore they were in one reckoning according to their fathers house l They were reckoned together as one Family and were not called by the name of their two immediate Parents but by the name of their Grandfather Shimei 12 The sons of Kohath Amram Izhar Hebron and Uzziel four 13 The sons of * Exod. 6. 20. Amram Aaron and Moses and Exod. 28. 1. Heb. 5. 4. Aaron was separated ‖ Or to sanctifie him holy of holies him and his sons that he should sanctifie the most holy things m Not positively for so he could not sanctifie them they being already sanctified by God in the highest Degree but negatively i. e. that he might keep them from Pollution For these most holy things were polluted when they were touched by any other persons he and his sons n Not onely his eldest Sons the High-priests successively but all his Posterity or all the Priests for the Works here following were not peculiar to the High-priest but common to all the Priests who might all burn Incense 2 Chron. 29. 11. Luke 1. 9. and to minister in the Temple and to bless the People in Gods Name Numb 6. 23. Deut. 10. 8. for ever to burn incense before the LORD to minister unto him and to Numb 6. 23. bless in his name for ever 14 Now concerning Moses the man of God his sons were named of the Tribe of Levi n i. e. They were accounted onely as common Levites and were not Priests Which is mentioned partly to secure the Priesthood within the Bounds to which God had confined it lest they should presume to â—…nvade it upon a confidence in the Nobleness of their Extraction and partly for the Honour of Moses and the demonstration of his Eminent Piety and Self-denial who willingly left the Government to Ioshua and the Priesthood to Aaron and was content to have his Posterity reduced to a very private and mean Condition 15 Exod. 2. 22. 18. 3 4. The sons of Moses were Gershom and Eliezer 16 Of the sons of Gershom ‖ Shubael Chap. 24. 20. Shebuel was the chief 17 And the sons o For the son the plural number for the singular as Gen. 46. 23. 1 Chrom 2. 8 31. and oft elsewhere of Eliezer were Ch. 26. 25. Rehabiah ‖ Or the first the chief p Heb. the first i. e. the first-born He is so called not because others were born after him but because none were born before him See oâ—… Mat. â—… 23. And Eliezer had none other sons but the sons of Rehabiah †Heb. were very highly multiplied were very many 18 Of the sons of Izhar ‖ 〈◊〉 〈◊〉 Ch. 24. 2â—… She lomith the chief 19 Of the sons of Hebron Jeriah the first Amariah the second Jahaziel the third and Jekameam the fourth 20 Of the sons of Uzziel Micah the first and Jeshiah the second 21 The sons of Merari Mahli and Mushi the sons of Mahli Eleazar and Kish 22 And Eleazar died and * Ch. 24. 2â—… had no sons but daughters and their ‖ Or 〈◊〉 brethren the sons of Kish took them 23 The sons of Mushi Mahli and Eder and Jeremoth three 24 These were the sons of * Numb 1â—… 17 21. Levi after the house of their fathers even the chief of the fathers as they were counted by number of names by their polls that did the work for the service of the house of the LORD from the age of * Numb â—… â—… 4. 3. â—… 14. twenty years q As the Levites were anciently numbred from two several times from the 25th year of their Age and from the 30th Numb 4. 3. 8. 24. In like manner and for the same Reasons they are here numbred both from their 20th year as here when they were more solemnly prepared for and instructed and by degrees exercised in some parts of their Work and from their 30th year above v. 3. when they were admitted to the full and compleat Exercise of all the Parts and Works of their Office And the Reason why they were now sooner admitted to Service than they had been formerly by the Constitution of Moses is given in the next Verses because now their Work was more easie they being wholly discharged from that Burdensome Work of Carrying the Tabernacle and its Utensils which was too heavy for young and tender Shoulders To which may be added that the Number of the Israelites were 〈◊〉 increased and consequently the Services which were to be performed by the Levites on their behalf were multiplied and the Work of the Temple was much greater than that of the
do in great part at least for a time upon carnal Motives and without any respect or love to God but also unto God so as to love him and cleave to him and sincerely devote a man's self to his fear and service And he expresseth it in this manner because he thought Iob to be an Hypocrite and therefore counselleth him to turn to God in another and better manner than he had done to wit with all his heart and not feignedly thou shalt be built up h God who hath pulled thee down in thy Estate and Honour and Children will repair thy Ruines and give thee more Children which is oft called building as Gen. 16. 2. Exod. 1. 21. Ruth 4. 11. and bless thee with prosperity and happiness as building signifies Ier. 42. 10. 31. 4. thou shalt put away iniquity far from thy tabernacles i This may be either 1. a Condition upon which God makes the following Promises If which Particle may be repeated out of the former part of the Verse thou shalt put away c. i. e. If thou shalt effectually purge thy self and family from all sin and keep thy self and them as far as thou canst from all appearances and occasions of sin which is the duty of all and the practice of true Penitents Whereby he seems to reflect upon Iob as if he had been faulty and negligent in the government of himself or Children notwithstanding his sacrificing for them Chap. 1. Or rather 2. a Promise because the Conditions required had been expressed together v. 21 22. and in the beginning of this Verse after which he comes to the Promises and begins with this thou shalt be built up and so proceeds to other Promises and therefore it seems not probable that he should return to the Conditions again and mix the Conditions and Promises together which he hath so carefully separated in these Verses And so it is either 1. a spiritual Promise If thou dost sincerely repent God will give thee more grace effectually to reform thy self and family according to that rule To him that hath shall be given Or 2. a temporal Promise Thou shalt put away iniquity or injury or perverseness i. e. either perverse and injurious men Or God's judgments or the punishments of thy sins as iniquity is very oft used far from thy tabernacles i. e. from all thy Dwellings and Tents and Possessions no hand of violence shall come near them no evil plague shall come upon thy own habitation or upon the habitations of thy Children as lately it did for thine and their sins 24. Then shalt thou lay up gold k Solid or choice Gold as the word signifies ‖ Or in the dust as dust l i. e. In great abundance Or upon the dust or ground It shall be so plentiful and therefore vile that thou shalt not lock it up in Chests and Treasuries but scatter it any where and let it lie even upon the ground and the gold of Ophir †Heb. in or among the stones as the stones m As plentifully as if the pieces of Gold were but so many pebble stones which are to be found in and near every Brook Or for the stones i. e. in stead of them Or in the rock or among the rocks Gold shall be so abundant that thou mayst lay it any where even upon or among the Rocks of the brook 25. Yea the Almighty shall be thy ‖ Or gold defence n God by his special and watchful Providence shall protect thee from all dangers and calamities Heb. thy defences or munitions One God shall keep thee as safely as many munitions and thou shalt have †Heb. silver of strength plenty of silver o Heb. silver of strength i. e. which by God's blessing shall be thy defence Eccles. 7. 12. Or silver of heights i. e. high and heaped up like a Mountain 26. For t So this Verse contains a Reason why he might confidently expect all those former outward blessings because he should have God's favour which is the spring and foundation of them Or Surely Or Yea moreover for this Particle chi is sometimes used by way of aggravation or amplification as Gen. 45. 26. 1 Sam. 14. 41. Isa. 7. 9. 32. 13. And this suits very well here yea God will do greater things than these for thee thou shalt have thy delight in the Almighty q Thou shalt find delight not only in these outward comforts but also and especially in God whose Face shall shine upon thee who shall give thee these things not in anger and wrath as he doth to wicked men but as pledges of his love and favour to thee and of those greater and eternal blessings which he hath in store for thee and accordingly thou shalt delight thy self in worshipping enjoying obeying and serving God in and with all his mercies and shalt * Ch. 11. 15. lift up thy face unto God r i. e. Look up to him by meditation and prayer not as now thou dost with horrour and grief which is signified by a dejected Countenance 2 Sam. 2. 22. Luke 18. 13. but with chearfulness and confidence as this Phrase oft notes as Luke 21. 28. See on Iob 11. 15. 27. * Psal. 50. 14 15. Thou shalt make thy prayer unto him and he shall hear thee s i. e. Answer thy prayers and not disregard them and hide himself from thee as now he doth and thou shalt pay thy vows t i. e. Thou shalt obtain those blessings for which thou didst make Vows to God and therefore according to thy Obligation shalt pay thy Vows to him The Antecedent is here supposed and understood out of the Consequent 28. Thou shalt also decree a thing and it shall be established u Thy purposes and designs shall not be disappointed but effected and ratified by God which is a great satisfaction unto thee and the light shall shine upon thy ways x In all thy counsels and courses and actions God shall give thee the light of his direction and governance and of comfort and success and thou shalt not be in such a dark and doubtful and perplexed condition as now thou art 29. When men are cast down y Heb. When they i. e. they who do this work It is an Indefinite and impersonal speech which is very common in the Hebrew Language shall cast down or overthrow either 1. proud and wicked men as may be guessed by the opposition of the humble and innocent who should be saved whilest these were destroyed So the sense is when there shall come a general calamity which shall sweep away all the wicked round about them Or 2. Thee or thine which Pronoun is oft understood So the sense is when through God's permission thou shalt be brought into some trouble which God sees fit for thee then thou shalt say z Within thy self with good assurance and confidence There is