gave up p Heb. He shut up as in a prison that they could not escape them also their cattel to the hail and their flocks to ‖ Or lightnings hâ—…t thunder-bolts 49 He cast upon them the fierceness of his anger wrath and indignation q Other most grievous plagues which were mixed with and were the effects of his anger and wrath whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt which were onely fatherly chastisements and the effects of God's love and occasions of their deliverance and trouble by sending †Heb Angels of evils evil angels among them r Heb. the sending or the operation or effects of evil Angels or of the Angels or messengers of evil things either of the Angels whom God imployed in producing these plagues or of Moses and Aaron who were to the Egyptians messengers of evil and by whom these judgments were sent to and inflicted upon them 50 †Heb. He weighed a path He made a way s Heb. He weighed a path or cause-way i. e. He made a most smooth and eaven and exact path as if he had done it by weight and measure that so his anger might pass swiftly and freely without interruption The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins and exercising great severity towards them answerably to their great and barbarous cruelty towards his people to his anger he spared not their soul from death t i. e. He punished them with death or killing plagues as the next words explain it but gave ‖ Or their beasts to the Murrain c. their life u Or their beasts So he speaks of the murrain among their cattel But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons over to the pestilence 51 * Exod. 12. 29. And smote all the first-born in Egypt the chief of their strength x Another expression noting the first-born who are so called Gen. 49. 3. in the tabernacles of Ham y Of the Egyptians the posterity of Ham Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent Ham Gen. 9. 25. and therefore were proper objects for divine wrath and vengeance 52 But * Psal. 77. 20. made his own people to go forth like sheep and guided them in the wilderness like a flock 53 And he led them on safely so that they feared not z But it is said that they were sore afraid Exod. 14. 10. Ans. 1. They were afraid at first but after Moses had encouraged them they grew bold and secure one evidence whereof was that they confidently went into the middle of the sea and passed between the vast heaps of water which were on both sides of them 2. The meaning may be that they had no just cause of fear for men are oft said to do not onely what they actually do but also what they ought to do as Mal. 1. 6. and 2. 7 c. but the sea * Exod. 14. 27. and 15. 10. †Heb. covered overwhelmed their Enemies 54 And he brought them to the border of his sanctuary a Or of his holiness or his holy place i. e. the Land of Canaan which is so called Ezra 9. 8. Zach. 2. 8 c. as being separated by God from all other Lands for his people and service and sanctified by his presence and dwelling in it even to this mountain a Either 1. The Mountain upon which the Tabernacle or Temple stood Or rather 2. The mountainous Country of Canaan which is called a Land of hills and valleys Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country as Gen. 36. 8. Deut. 1. 7. Ios. 11. 21. * Psal. 44. 3. which his right hand had purchased 55 He cast out the heathen also before them and * Josh. 13. 7. Psal. 136. 21 22. divided them an inheritance by line and made the tribes of Israel to dwell in their tents 56 Yet they tempted and provoked the most high God and kept not his testimonies 57 But turned back and dealt unfaithfully like their fathers they were turned aside * Hos. 7. 16. like a deceitful bow b Which either breaketh when it is drawn or shooteth awry and so frustrateth the Archers design and expectation So when they pretended and both God and men expected obedience and gratitude to their great benefactor they behaved themselves undutifully and unfaithfully towards him 58 * For they provoked him to anger with †Deut 32. 16 21. their high places and moved him to jealousie with their graven images 59 When God heard c i. e. Perceived or understood as hearing is oft used as Gen. 11. 7. and 41 15 c. It is spoken of God after the manner of men this he was wrath and greatly abhorred Israel 60 * 1 Sam. 4. 11. Jer. 7. 12. 14. and 26. 6 9. So that he forsook the tabernacle of Shiloh d Which then was placed in Shiloh from whence as the Israelites fetched the Ark so God withdrew himself Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures and their stupendious folly and wickedness in despising and sinning away so glorious a privilege the tent which he placed among men e To wit the Ark called God's strength 1 Chron. 16. 11. and the ark of his strength Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his peoples behalf 61 And delivered his strength f into captivity and his glory g So the Ark is called as being the Monument and seat of God's glorious presence and an instrument of his glorious works into the enemies h Namely the Philistins of which see 1 Sam. 4. hand 62 He gave his people over also unto the sword and was wrath with his inheritance 63 * Judg. 15. 6. Dan. 11. 33 The fire consumed their young men and their maidens were not †Heb. 〈◊〉 given to marriage i Because the young men who should have married them were slain Heb. were not praised to wit with Marriage-songs which were usual at Marriage-Solemnities among the Jews as appears from Ier. 7. 34. and 16. 9. and 25. 10. 64 Their priests k Hophni and Phinehas and others fell by the sword and their widows made no lamentation l No Funeral Solemnities either because they were prevented by their own death as the wife of Phinehas was or disturbed by the invasion of the enemy or so overwhelmed with the sence of the publick calamity that the resentment of their private losses was swallowed up by it See Iob 27. 15. Ezek. 24. 23. 65 Then the
and second command concerning the same thing It may rather seem that these are other chains fastened to the breast-plate as it follows whereas those chains ver 14. seem to have been fastened to the ephod to those ouches made in it for that purpose ver 13. And whereas these chains also are fastened in the said ouches ver 25. two several chains may well enough be fastened in divers parts of each of the ouches and there seems to be this difference between the chains those chains mentioned ver 14. are said to be fastened onely at one end even to the ouches of the Ephod whence they might hang down loosely whereas these are manifestly fastened at both ends ver 24 25. of wreathen work of pure gold 23 And thou shalt make upon the breast-plate two rings of gold and shalt put the two rings on the two ends of the breast-plate 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breast-plate 25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches and put them on the shoulder-pieces of the ephod before it f i. e. In the fore-part of the Ephod or before him i. e. the High-priest in his fore-part upon his breast 26 And thou shalt make two rings of gold and thou shalt put them upon the two ends g To wit upon the lower ends for there were other rings put upon the upper ends ver 23 24 25. of the breast-plate in the border thereof which is in the side of the ephod inward h i. e. In the inner side of the Ephod under which these rings were hid for the Ephod was double ver 16. 27 And two other rings i To answer the two rings in the breast-plate that by all these the breast-plate might be the better fastened to the Ephod of gold thou shalt make and shalt put them on the two sides of the ephod underneath k In the lower part of the ephod or in that part of it which is under the lowest part of the breast-plate towards the forepart thereof l Towards the breast over against the other coupling thereof m i. e. Over against the ouches on the shoulder-pieces where the upper part of the breast-plate was fastened to the Ephod above the curious girdle of the ephod 28 And they shall bind the breast-plate by the rings thereof unto the rings of the ephod with a lace of blue that it may be above the curious girdle of the ephod and that the breast-plate be not loosed from the ephod 29 And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart n Partly to admonish the High-priest of that dear affection he should have to his people and with what ardency he should pray for them and principally to represent the tender compassions of Christ the great high-priest towards his people and how mindful he is of them and of all their concerns even when he is in the holy of holies that is in heaven where he remembers them still and uncessantly intercedes for them when he goeth in unto the holy place o i. e. Into the most holy place the positive degree being put for the superlative for a memorial before the LORD continually 30 And * Deut. 33. 8. Ezra 2. 63. Neh. 7. 65. thou shalt put in the breast-plate of judgement the Urim and the Thummim p The words confessedly signify light or illuminations and perfections which may be understood either of two differing things the one noting the knowledge the other the perfection to wit of vertues and graces which were required in the High-priest and which were in Christ in an eminent degree and from him alone communicated to his people or of one and the same thing noting perfect light or illumination by a figure called Hendyadis oft used in Scripture as Deat 16. 18. Mat. 4. 16. compared with Iob 10. 20. Ioh. 3. 5. Act. 17. 25. compared with Gen. 2. 7. Which may seem probable 1. because the great use of this instrument was to give light and direction in dubious and difficult cases and not to confer any other perfection upon any person 2. because sometimes both these words or things are expressed onely by one of them and that is by Urim Numb 27. 21. 1 Sam. 28. 6. which signifies lights And the name seems to be given from the effect because hence the Israelites had clear light and perfect or certain direction in dark and doubtful matters But the great question is What this Urim and Thummim was and in what manner God answered by it Which God having on purpose concealed from us and not set down the matter or form of it as he hath done of all the other particulars it may seem curiosity and presumption for men solicitously to enquire and positively to determine Many conceive it was nothing else but the twelve precious stones wherein the names of the 12 Tribes were engraven and that the answer of God was composed out of those letters which either shew more brightly or thrust themselves further outward than the rest did Which seems a frivolous and ungrounded conjecture both because all the letters of the Alphabet were not there and so all answers could not be given by them and because it was shut up within the duplicature of the breast-plate and therefore could not be seen by the High-priest and there is not a word to signifie that he was to take it out thence and look upon it but rather the contrary is evident And that this Urim and Thummim are not the same thing with those 12 stones may be easily proved 1 because the stones were set and ingraven in the breast-plate ver 17 21. this was only put into it which is a word of quite different and more loose and large signification and therefore probably doth not design the same thing 2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again especially in more dark and general words than it was mentioned before And how could Moses now put it in when the workmen had fastened it there before Or why should he be required to put it in the breast-plate when it was fastened to it already and could not without violence be taken from it 3. because the stones were put in by the workmen Exod. 39. 10. the Urim and Thummim by Moses himself Lev. 8. 8. It is objected that where the stones are mentioned there is no mention of Urim and Thummim as Exod. 39. and that where the Urim and Thummim are mentioned there is no mention of the stones as Lev. 8. 8. which shews they were one and the same thing But that is not necessary and there is an evident reason of both those omissions of the former Exod. 39. because he mentions onely those things which were
made by the workmen whereas the Urim and Thummim seems to have been made immediately by God or by Moses with Gods direction of the latter Lev. 8. because the stones are implyed in the breast-plate as a part of it and being fastened to it whereas there he onely mentions what was put in by Moses himself There are other conjectures as that it was the name Jehovah or some visible representations c. But such conjectures are easily denied as affirmed It is therefore more modest and reasonable to be silent where God is silent than to indulge our selves in boundless and groundless fancies It may suffice us to know that this was a singular piece of Divine Workmanship which the High-priest was obliged to wear upon solemn occasions as one of the conditions upon which God engaged to give him answers Which answers God might give to him either by inward suggestion to his mind or by a vocal expression to his ear But which of those ways or whether by any other way it is needless now to search and impossible certainly to discover and they shall be upon Aarons heart when he goeth in before the LORD and Aaron shall bear the judgment of the children of Israel q A short speech As the testimony is oft put for the ark of the testimony so is the judgment here for the breast-plate of judgment i. e. that breast-plate which declared the judgment or oracle or mind of God to the Israelites in those cases which they brought to the Lord. upon his heart before the LORD continually r i. e. At all times when he shall appear before the Lord in the holy-place 31 And thou shalt make the robe of the ephod s Not the Ephod it self for that was prescribed before ver 6. but a long and loose robe called the robe of the Ephod because it was worn next under it and was girded about the High-priests body with the curious girdle of the Ephod all of blue 32 And there shall be an hole in the top of it in the midst thereof it shall have a binding of woven work round about the hole of it as it were the hole of an habergeon that it be not rent 33 And beneath upon the ‖ Or Skirts hem of it thou shalt make pomegranates t The figures of Pomegranates but flat and embroidered of blue and of purple and of scarlet round about the hem thereof and bells u By the sound whereof the people might be admonished of the work which the Priest was employed in and thereby be provoked to joyn their affections and devotions with his These pomegranates and bels might note either 1. the qualifications of the Priest who was both to declare or give forth the sound of pure and wholesome doctrine and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation Or 2. The glorious atchievements of Christ who caused the sound of his doctrine to be heard by all men and offered up himself as a sacrifice to God for a sweet-smelling savour Eph. 5. 2. of gold between them round about 34 A golden bell and a pomegranate a golden bell and a pomegranate upon the hem of the robe round about 35 * Ecclesiastic 45. 9. And it shall be upon Aaron to Minister and his sound shall be heard when he goeth in unto the holy place before the LORD and when he cometh out that he die not u For his disobedience or carelesness For though the matter might seem small in it self yet it was an errour in Gods worship wherein God is more severe than in other things and it was an errour of the High-priest who had more knowledge of Gods mind herein and was obliged to more care and diligence not onely for himself but for the influence of his bad example upon the people 36 And thou shalt make a plate x Like an half coronet reaching as the Iews say from ear to ear of pure gold and grave upon it like the engravings of a signet HOLINESS TO THE LORD y To mind the Priest of his special consecration to God and of that singular â—…oliress which was required of him as at all times so especially in his approaches to God It might also represent Christ who is called the holy one of God and who is a crowned Priest or both King and Priest 37 And thou shalt put it on a blue lace z The words may be rendered thou shalt put it on or bind it as the vulgar renders it with a blue lace to wit upon the mitre as it follows that it may be upon the mitre upon the fore-front of the mitre it shall be 38 And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things a Either 1. that he being consecrated to God for this end that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God might bear the punishment for any miscarriage committed therein which he could have prevented Or rather 2. that he being an holy person and appointed by God to make a typical reconciliation for the 〈◊〉 of the people and to intercede for them might take away or obtain from God the pardon of their iniquity wherewith even their holy things are defiled if God should severely mark what is amiss in them Which sence the last words of the verse favour And the High-Priest was herein eminently a Type of Christ who properly and truly bare and took away the iniquity of his peoples holy things by his sacrifice and intercession which the children of Israel shall hallow in all their holy gifts b i. e. Shall separate or consecrate unto God in all their offerings or gifts If there be any thing amiss either in the thing offered or in the manner of offering God upon the Priests intercession will pardon it and it shall be alwayes c i. e. At all times of his solemn appearance before God upon his forehead that they may be accepted before the LORD 39 And thou shalt embroider the coat d This was a loose and large garment made with sleeves worn under the Ephod reaching down to the seet which was girt with a girdle Lev. 8. 7. of fine linen and thou shalt make the mitre of fine linen and thou shalt make the girdle of needle-work 40 And for Aarons sons thou shalt make coats e Not of woollen Ezek. 44. 17. but of linnen Exod. 39. 27. These were Ephods 1 Sam. 22. 18. and thou shalt make for them girdles and bonnets shalt thou make for them for glory and for beauty 41 And thou shalt put them upon Aaron thy brother and his sons with him and * chap. 29. â—… and 30. 30. shalt anoint them and †Heb. fill their hand consecrate them f Heb. fill their hands i. e. present them to God with part
that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into †Heb. Hâ—…ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be â—…ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ—… jâ—…st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
with the cities thereof in the coasts even the cities of the countrey round about 34 And the children of Gad built z i. e. Repaired and fortified as that word is oft used as 1 King 12. 25. 2 King 14. 22. 2 Chron. 8. 1. and 11. 5 c. and 26. 2. Dan. 4. 30. For they neither had need nor leasure as yet to do more the old cities not being burnt and ruined as divers in Canaan were Dibon and Ataroth and Aroer 35 And Atroth Shophan and * Verse 1 3. Iazâ—…r Jaazer and Jogbehah 36 And * Verse 3. Nimrah Beth-nimrah and Beth-haran fenced cities and folds for sheep 37 And the children of Reuben * chap. 21. 27. built Heshbon and Elealeh and Kirjathaim 38 And Nebo a Of which city see Deut. 34. 1. Ier. 48. 1. and Baal-meon * See Verse 3. Josh. 23. 7. their names being changed b Either because conquerors of places use to do so or because the names of other Gods which Nebo and Baal-meon unquestionably were were not to be mentioned Exod. 23. 13. especially at the first settling of the Israelites there that the very remembrance of the Idols might be blotted out and so the temptation to Idolatry removed though afterwards when that danger was over they were called by their old names again Ios. 13. 17 20 and Shibmah and †Heb. they called by names the names of the cities gave other names unto the cities which they builded 39 And the children of * Gen. 50. 23. Machir the son of Manasseh went to Gilead and took it c i. e. Part of it or Gilead is here taken more strictly See above on ver 29. and Gen. 31. 21. Deut. 3. 12 13. and dispossessed the Amorite which was in it 40 And Moses * Deut. 3. 12 13 15. gave Gilead unto Machir the son of Manasseh d i. e. Not to Machir himself who doubtless was long since dead see Gen. 50. 23. the family or posterity of Machir which are called by their fathers name as the names of Abraham Act. 7. 16. of Isaac Amos 7. 9. of Iacob or Israel frequently of Iudah and Simeon Iudg. 1. 3. of David 1 King 12. 6. are manifestly put for their posterity and he dwelt therein 41 And * Deut. 3. 14. Josh. 13. 30. Jair the son of Manasseh e Called here the son of Manasseh partly because he was so by his mother 1 Chron. 2. 21 22. and partly because he joyned himself with the Manassites in this expedition and settled himself among them went and took the small towns thereof and called them Havoth-jair 42 And Nobah f Who though not elsewhere named was doubtless an eminent person of the Tribe of Manasseh went and took Kenath and the villages †Heb. daughters thereof and called it Nobah after his own name CHAP. XXXIII 1 THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies a i. e. In great number and exact order as armies march and they did Exod. 12. 37 38 and 13. 18. under the hand of Moses and Aaron 2 And Moses wrote their goings out according to their journeys by the commandment of the LORD b Who would have this done partly to evince the truth of the history partly to preserve the remembrance of Gods glorious and miraculous works both of judgment and mercy towards his people and thereby to confirm their faith in their present difficult undertaking and these are their journeys according to their goings out 3 And they * Exod. 12. 37. departed from Rameses c Whither they all repaired by Moses his order from all parts of the land in the first month on the fifteenth day of the first month on the morrow after the passover the children of Israel went out * Exod. 14. 8. with an high hand in the sight of all the Egyptians d See Exod. 14. 8. Numb 15. 30. 4 For the Egyptians buried all their first-born * Exod. 12. 〈◊〉 which the LORD had smitten among them * Exod. 12. 〈◊〉 18. 11. Isa. 21. 9. 19. 1. upon their gods e Either 1. their princes and rulers who are sometimes called gods in Scripture and so this is added by way of amplification God flew their first-born not onely of the meaner sort but even of their King and princes Or 2. their falsegods to wit those beasts which the brutish Egyptians worshipped as Gods which were killed with the rest for the first-born both of men and beasts were then killed Exod. 13. 15. See more on Exod. 12. 12. and 18. 11. also the LORD executed judgment 5 And the children of Israel removed from Rameses and pitched in Succoth 6 And they departed from * Exod. 13. â—… Succoth and pitched in Etham which is in the edge of the wilderness 7 And they * Exod. 1â—…â—… removed from Etham and turned again unto Pi-hahiroth which is before Baal-zephon and they pitched before Migdol 8 And they departed from before Pi-hahiroth and * Exod. 1â—…â—… 15. 22 23. passed through the midst of the sea into the wilderness and went three dayes journey in the wilderness of Etham and pitched in Marah 9 And they removed from Marah and * Exod. 1â—…â—… came unto Elim and in Elim were twelve fountains of water and threescore and ten palm-trees and they pitched there 10 And they removed from Elim and encamped by the Red-sea f i. e. By another part of that Sea which they passed over 11 And they removed from the Red-sea and encamped in the * Exod. 1â—… â—… wilderness of Sin 12 And they took their journey out of the wilderness of Sin and encamped in Dophkah 13 And they departed from Dophkah and encamped in Alush 14 And they removed from Alush and encamped at * Exod. 1â—… â—… Rephidim where was no water for the people to drink 15 And they departed from Rephidim and pitched in the * Exod. 16. â—… wilderness of Sinai 16 And they removed from the desert of Sinai and pitched * chap. 11. 〈◊〉 at ‖ That is 〈◊〉 of lust Kibroth-hattaavah 17 And they departed from Kibroth-hattaavah and * chap. 11. 〈◊〉 encamped at Hazeroth 18 And they departed from Hazeroth and pitched in Rithmah g A place in the wilderness of Paran near Kadesh-barnea 19 And they departed from Rithmah and pitched at Rimmon-parez 20 And they departed from Rimmon-parez and pitched in Libnah 21 And they removed from Libnah and pitched at Rissah 22 And they journeyed from Rissah and pitched in Kehelathah 23 And they went from Kehelathah and pitched in mount Shapher 24 And they removed from mount Shapher and encamped in Haradah 25 And they removed from Haradah and pitched in Makheloth 26 And they removed from Makheloth and encamped at Tahath 27 And they departed from Tahath and pitched at Tarah 28
Truth of what I say of hosts †Heb. If not c. Of a truth many houses shall be desolate y The Houses which you have so greedily coveted shall cast you out and become desolate even great and fair without inhabitant 10 Yea ten acres of vineyard shall yield one bath z To wit of Wine The Bath contained about eight Gallons Thus an Acre did not yield one Gallon and the seed of an omer shall yield an ephah a Which was of the same Quantity with the Bath onely the Bath was the Measure of Liquid things the Ephah of Dry things and an Ephah was the tenth part of an Homer Ezek. 45. 11. So in stead of that great Increase which that fruitful Land commonly yielded they should lose nine parts of their Seed Thus a fruitful Land was made barren for their Wickedness according to God's threatning Psal. 107. 34. and they had as little comfort in their Lands as in their Houses which were the two kinds of their Purchases v. 8. 11 * Prov. 23. 29 30. Wo unto them that rise up early in the morning b Which was unusual and scandalous in that case Eccles. 10. 16. Act. 2. 15. They made Drinking their daily Trade and Business that they may follow strong drink that continue until night c Thereby wasting both precious Time and God's good Creatures and the Health of their Bodies as well as of their Souls till wine ‖ Or pursue theâ—… enflame them d He useth this Word partly to shew their â—…olly and Misery because the Wine was so far from quenching and satisfying their Appetites that it did indeed inflame and increase them and partly to prevent the vain Excuse of them who thought themselves innocent because they did not drink to Drunkenness although they cast themselves into an intemperate Heat through their Excess 12 And * Amos 6. 5 6. the harp and the viol the tabret and the pipe and wine are in their feasts e They give up themselves wholly to Luxury and that in a very unseasonable time as it follows but * Job 34. 27. Pâ—…al 28. 5. they regard not the work of the LORD f What God hath lately done and is yet doing and about to do among them his grievous Judgments partly inflicted and partly threatned which required another Course of Life even to give themselves to Fasting and Prayer and Reformation that so they might remove the incumbent and prevent the approching Calamities neither consider the operation of his hands 13 * Hos. 4. 6. Therefore my people are gone into captivity g Either 1. are actually gone which was true of the Ten Tribes in Hezekiab's Reign 2 Kings 18. 9. under whom this Prophecy might be uttered or 2. shall certainly and shortly go as the Two Tribes afterward did because they have no knowledge h No serious consideration of God's Works and of their own Duty and Danger and †Heb. their glory are men of famine their honourable men i Who thought themselves quite out of reach of Famine are famished and their multitude dried up with thirst 14 Therefore hell k Or the grave as this Word most commonly signifies hath enlarged †Heb. her soul. her self and opened her mouth without measure l To receive those vast Numbers which shall die by this Famine or otherwise as is here implied and their glory m Their Honourable men as they were called v. 13. being distinguished both here and there from the multitude and their multitude and their pomp n All their Glory shall die with them and he that rejoyceth o That spendeth all his days in Mirth and Jollity and casteth away all Cares and Fears shall descend into it 15 And * Chap. 2. 9 11 17. the mean man shall be brought down and the mighty man shall be humbled p All of them both high and low shall be brought to destruction and the eyes of the lofty shall be humbled 16 But the LORD of hosts shall be exalted in judgment q By the execution of this just Judgment upon his incorrigible Enemies and ‖ Or the holy God †Heb. the God the holy God that is holy shall be sanctified r Shall appear to be an holy God in righteousness s By his righteous Judgments 17 Then t When God shall have finished that Work of Judgment upon the Ungodly he will extend Mercy to a Remainder This is very usual in this Prophet in the midst of his Threatâ—… to insert something for the support of Believers shall the lambs u 〈◊〉 poor and harmless People who shall be left in the Land when the Rich are carried into Captivity as it fell out 2 Kings 25. 12. feed after their manner x Or by their fold as this Word is manifestly used Mic. 2. 12. the onely place of Scripture except this in which this Word is found and the waste places y The Lands left by their Owners who were either slain or carried into Captivity of the fat ones z Of the Rich and Great men so called Psal. 22. 29. 78. 31. Isa. 10. 16. shall strangers a The poor Israelites who were left to be vine-dressers and husbandmen 2 Kings 25. 12. who are called strangers because they were so in reference to that Land not being the proper Owners of it nor related to them as the Israelites of other Tribes are called strangers in opposition to the Levites as Numb 1. 51. and elsewhere yea and the Levites are so called in opposition to the Seed of Aaron Numb 16. 40. eat 18 Wo unto them that draw iniquity b That are not onely drawn to sin by the Allurements of the World or by the Perswasions of wicked men being surprised and overtaken by Sin as sometimes good men are Gal. 6. 1. but are active and industrious in drawing Sin to themselves or themselves to Sin that greedily and steadily pursue Sin and the Occasions of it and are not at rest till they have overtaken it that sin wilfully and resolvedly and industriously with cords of vanity c Or with cords of lying as the last Word frequently signifies i. e. with vain and deceitful Arguments and Pretences whereby Sinners generally draw themselves to Sin among which one follows in the next Verse to wit the Impunity which they promise to themselves Or these Cords may note the Means which they use to accomplish that Iniquity which they have devised and sin as it were with a cart-rope d With all their might as Beasts commonly do that draw Carts with Ropes 19 * Jer. 17. 15 Amos 5. 18. 2 Pet. 3. 3 4. That say Let him e To wit God in whose Name thou and other Prophets are always reproving and threatning us make speed and hasten his work that we may see it f He onely
not in general to his Prophetical Office but to the delivery of this special Message and I dwell in the midst of a people of unclean lips u I am an unclean Branch of an unclean Tree and besides my own Uncleanness I have both by my Omissions and Commissions involved my self in the guilt of their Sins and therefore may justly fear to partake with them in their Plagues for mine eyes have seen the king the LORD of hosts x The sight of this glorious and holy God gives me cause to fear that he is come to Judgment against me together with others Whilst Sinners are secure and presumptuous the holiest Persons have ever been filled with great Reverence and oft times with Doubts and Fears at any extraordinary Manifestation of God's Presence See Gen. 16 13. 17. 3. Iudg. 13. 23. 6 Then flew one of the Seraphims unto me y By Gods Command †Heb. and in his hand a live coal having a live coal z Both a Token and an Instrument of Purification as the next Verse explains it in his hand which he had taken with the tongs from off the altar a Of Burnt-offering which stood in the Court of the Priests near the Porch and which had always Coals of Fire upon it Levit. 6. 12 13. Hence he took it to shew that Men are to expect Purification and Expiation of Sin onely by such means as God hath appointed and particularly by Christ whom that Altar did manifestly represent Heb. 13. 10. 7 And he †Heb. caused it to touch laid it upon my mouth b Sleightly so as onely to touch my Lips and not to burn them which God could easily effect and said Lo this hath touched thy lips and thine iniquity is taken away and thy sin †Heb. attoned or expiated purged c This is a Sign that I have pardoned and purged the Uncleanness of thy Lips and do own and accept thee as a fit Minister for my Service 8 Also I heard the voice of the Lord saying Whom shall I send and who will go for * Gen. 1. 26. us d To deliver the following Message The change of the Number I and us is very remarkable and both â—…ing meant of one and the same Lord do sufficiently intimate a Plurality of Persons in the Godhead Then said I †Heb. behold me Here am I send me e God's last and great Favour to him did both encourage and oblige him to be forward in God's Service 9 And he said Go and tell this people f Not my people for I disown them as they have rejected me * Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. Hear ye ‖ Or without ceasing c. †Heb. Hear ye in hearing c. indeed but understand not and †Heb. in seeing see ye indeed but perceive not g The Hebrew Words are Imperative yet they are not to be taken as a Command what the People ought to do but onely as a Signification and Prediction what by their own Wickedness and by God's just Judgment they did and would do as is manifest by Mat. 13. 14. Act. 28. 26. where they are so rendred And Imperative Words among the Hebrews are frequently put for the future as is well known to the Learned The sence is Because you have so long heard my Words and seen my Works to no purpose and have hardned your Hearts and will not learn â—…or reform I will punish you in your own kind your Sin shall be your Punishment I will still continue my Word and Works to you not in Mercy and for your Good but to aggravate your Sin and Condemnation for I will blind your Minds and withdraw my Spirit so that you shall be as unable as now you are unwilling to understand or perceive any thing that may do you good 10 Make the heart of this people fat h i. e. Stupid and senseless For the Fat which is in the Body is without sense and Fatness in the Heart makes it dull and heavy Thus this Phrase is used Psal. 119. 70. And this seems best to agree with the following Words This making of their Hearts fat is here ascribed to the Prophet as it is ascribed to God in the repetition of this Prophecy Ioh. 12. 40. because God inflicted this Judgment upon them by the Ministry of the Prophet partly by way of Prediction foretelling that this would be the effect of his Preaching and partly by way of Judicial Operation withdrawing the Light and Help of his Spirit and giving them up to the Power and Arts of Satan and to their own Mistakes and Lusts whereby they are easily and commonly led to turn God's Word as they do other things into Occasions of Sin and make their ears heavy i Make them dull of hearing as Isa. 59 1. Zech. 7. 11. as sometimes the Ears are made by an excessive Noise and shut their eyes k Heb. dawb their eyes as the Word is used also Isa. 44. 18. * Jer. 5. 21. lest they see l That they may not be able as before they were not willing to see with their eyes and hear with their ears and understand with their heart and convert m Turn from their sinful Practices unto God and be healed n Of Sin which is the Disease of the Soul by Remission and Sanctification and of all the deadly Effects of Sin 11 Then said I Lord how long o An abrupt Speech arising from the Prophets great Passion and Astonishment How long shall this dreadful Judgment last And he answered Until the cities be wasted without inhabitant and the houses without man and the land be †Heb. desolate with desolation utterly desolate p Until this land be totally destroyed first by the Babylonians and afterward by the Romans 12 And the LORD have removed men far away q Hath caused this People to be carried away Captive into far Countries and there be a great forsaking in the midst of the land r Till Houses and Lands be generally forsaken of their Owners either because fled away from the Sword into strange Lands or because they went into Captivity 13 But yet in it shall be a tenth s A small Remnant reserved that Number being put indefinitely as is very usual ‖ Or when it is returned and hath been broused and it shall return t To wit out of the Babylonish Captivity into their own Land and shall be eaten u That Remnant shall be devoured and destroyed a second time by the Kings of Syria and afterwards more effectually by the Romans as a teil-tree and as an oak x Or Yet as c. Or Nevertheless aâ—… c. such Particles being frequently understood in the Hebrew as hath been noted again and again So the Sence of the following Words of the Verse