this means they have an equall right with the rest to the land of promise and by faith to the heavenly Canaan whereof the other was a type CHAP. L. Vers 3. ANd fourty dayes were fulfilled for him That is fourty dayes were spent in embalming him according to the custome of the countrey And the Egyptians mourned for him threescore and ten dayes That is thirty dayes after they had done embalming him did the Court and the Egyptians mourn for him ere he was carried to be buried Vers 4. Joseph spake unto the house of Pharaoh saying Though Joseph was still in as high esteem with Pharaoh as ever before yet he made use of the mediation of the Egyptian courtiers to procure the kings consent that he might go into Canaan to bury his father partly thereby to endear himself the better to them and to testifie his own modestie who in a businesse that concerned himself would do nothing but what should be approved of all partly to prevent all suspicion of any purpose that he should have to get quite away out of Egypt upon this occasion and partly also perhaps because mourners used not to come into the presence of Princes Esther 4. 2. For none might enter into the kings gate clothed with sackcloth Vers 5. In my grave which I have digged for me c. Thereby implying that it was not in any contempt of Egypt to decline the envy of the Egyptians who might be ready enough to surmise that he despised their land as not worthy to be the grave of his father he makes known that he desired this onely because his father had long since before he came into Egypt digged a grave for himself there where his ancestours and wife were buried and made him swear that he would bury him there Vers 10. And they came into the threshing floore of Atad c. This threshing floore of Atad I conceive to have been not farre from Hebron the place intended for the sepulchre of Jacob chosen happely by Joseph and the rest as the most convenient place to perform the solemnities of his funerall rites by so great a multitude And it is said to be beyond Jordan with respect unto Moses who was on the outside of Jordan in the wildernesse where he wrote these things Deut. 1. 1. These be the words which Moses spake unto all Israel on this side Jordan in the wildernesse c. Deut. 3. 25. I pray thee let me go over and see the good land that is beyond Jordan Vers 18. And they said Behold we be thy servants This is spoken by way of submitting themselves to Joseph because of the wrong that they had formerly done him as if they should have said We sold thee for a servant into Egypt and behold we now yield up our selves to be thy servants Vers 19. For am I in the place of God Can I or dare I think you be offended with that which I know was Gods work or seek to revenge my self on you whom God hath forgiven or turn that to your destruction which God did for your preservation this were to make my self equall with God yea to challenge to my self a power to crosse and overturn the will and purpose of God ANNOTATIONS On the second book of MOSES called EXODUS CHAP. I. NOw these are the names of the children of Israel c. When the Israelites went out of Egypt which was but two hundred and fifteen years after Jacob went thither with his family there were of them Numb 1. 46. six hundred thousand three thousand five hundred and fifty fit for warre besides the Levites old men women and all under the age of twenty years which might well be three times so many Here therefore in the beginning of this story the names of those that went down into Egypt are thus particularly set down that by considering how few there went down thither we might the more plainly in the multitude that went out from thence see the accomplishment of those promises made to Abraham concerning the wonderfull multiplying of his seed Vers 5. And all the souls that came out of the loyns of Jacob were seventy souls Reckoning with the rest Jacob Joseph and his two sonnes See the note on Gen. 46. 27. Vers 7. And the children of Israel were fruitfull c. Moses expresseth their multiplying with many severall words to shew that it was indeed a most incredible and miraculous increase Vers 8. Now there arose up a new king over Egypt which knew not Joseph That is there arose up another king for so Stephen expresseth it Act. 7. 18. who because he knew not the person of Joseph nor lived in his dayes to see the good that he did for the kingdome of Egypt never minded the good service that he had formerly done for his predecessour nor in the least manner regarded either his posterity or fathers family for his â—ake And so indeed it is usually with many men they onely mind present things and are onely affected with such things as happen in their own dayes the memory of that good which hath been done for their ancestours they never regard Some indeed hold that this king that dealt thus hardly with the Israelites was not of the posterity of that Pharaoh that exalted Joseph but was chosen of another stock to rule over Egypt and that therefore it is said There arose up a new king over Egypt But this cannot be grounded on those words for the sonne that succeeds his father in the throne is usually called a new king and Solomon saith concerning his succeeding of his father in the kingdome of Israel 1. King 8. 20 I am risen up in the room of David my father However it seems that Joseph sought not to advance his children in Egypt but was content they should live in a mean condition amongst his brethren waiting in hope for the promised inheritance by reason whereof the memory of Joseph was the more likely not to be continued amongst the Egyptians Vers 9. Behold the children of Israel are more and mightier then we It cannot be questioned but that the Egyptians were more in number and of greater riches and strength then the Israelites were either therefore this must be understood by way of proportion to wit that those parts of the land that were inhabited by the Israelites were farre more populous then other parts of the land the Israelites multiplying farre more then the Egyptians did and that they flourished more in wealth and plenty of all things the might here chiefly intended which indeed is no wonder considering that besides their industry and the fertilitie of the land of Goshen wherein they were placed an extraordinary blessing from God was upon them in all their endeavours or else it was spoken by Pharaoh onely to incense his Lords and Counsellours of State to whom he propounds this motion and so he lashâ—th out as men that speak out of envy and disdain are wont to do beyond measure and
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâ—ited in the land of Canaan which Eleazar the Priest c. distributed for iâ—hâ—ritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâ—ative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
of his mother because descended from the former of Terahs wives whereas Abraham was born of a latter wife Vers 16. Behold he is to thee a covering of the eyes c. thus she was reproved This place is diversly translated and accordingly there are severall expositions given of it but according to this translation of ours the meaning must needs be this Abimelech puts her in mind that her husband ought to be as a veil unto her to cover her as it were from the eyes and desires of all others and therefore Moses addes thus she was reproved that is though this speech of his may not seem at first to imply so much yet in truth he did thereby though covertly yet sharply reprove her for it was all one as if he had told her that by denying her husband she had in a manner unveiled her self and laid her self open to the unlawfull desires of other men and was guilty her self of those dangers whereinto she had fallen God had made her husband the guardian of her chastity and by denying him she had exposed her self to the lusts of others Thus was godly Sarah to her greater shame reproved by a profane king and instructed how better to carry her self hereafter Vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech What closing up of the wombe this was it is hard to say Some think onely that God had restrained them from conceiving and this may be for this judgement might be inflicted and cured yet not discerned by themselves But I rather think it was some other extraordinary closing of the wombe 1. Because of that word fast closed which implies a judgement unusuall 2. Because all were closed up 3. Because it is related as an apparent noted cure that followed Abrahams prayer CHAP. XXI Vers 3. ANd Abraham called the name of his sonne Isaac Which signifieth laughter to wit because of the joy they had in this their sonne Vers 9. And Sarah saw the sonne of Hagar c. mocking c. Ishmael looking with an envious eye upon Isaac at all times was as it seems stung with the joy and jollity that was made at the weaning of him and this repining of his heart brake forth at this time as no doubt it had done often formerly into some scornfull language and derision of him mocking him as their young master and he that must forsooth be heir of all Vers 10. For the sonne of this â—ondwoman shall not be heir with my sonne Sarah therefore perceived that this mocking proceeded both from Hagars and Ishmaels repining that Isaac the younger sonne should be the heir Vers 12. And God said unto Abraham By a vision in the night as appears by vers 14. And Abraham rose up early in the morning c. Vers 14. And took bread and a bottle of water c. For the full understanding of this we must know 1. That the casting of them out which Sarah required was not onely putting them out of his house but an absolute casting them off as if he had had nothing to do with them for might he have provided for them in another place it would not have been so grievous to him 2. That God had enjoyned him to hearken to Sarah in all things the rather no doubt that the misery of their casting out might punish them for their sinne who in mocking Isaac had despised the blessed seed promised in him 3. That Abraham thus yielding to cast her off doth onely give her what she could not be without because she was to go through the wildernesse that lay in the way to Egypt bread that is such victualls as she could carry with her for this in the Scripture is usually called bread as we may see Mark 6. 36. This is a desert place and now the time is farre passed send them away that they may go into the countrey round about and into the villages and buy themselves bread vvhich bread Matth. 14. 15. is termed victualls His Disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victualls and a bottle of water which she might else want in those dry barren places Vers 14. And she wandred in the wildernesse of Beersheba The bottle of vvater might have sufficed till she had come to some place of succour had she not missed the direct way and wandred up and down as they might well in those desert places not knowing where they were nor which way to go Vers 15. And she cast the child under one of the shrubs He that vvas grovving apace to mans stature is often in Scripture called a child as Ishmael here vvho vvas about eighteen years old and Hagar is said to cast the child under a shrub because she left him being sick and fainting for thirst vvhereas before she had supported and cherished him Vers 17. What aileth thee Hagar Words of expostulation as if he had said What meanest thou thus to take on having had experience of Gods providence over thee Feare not for God hath heard the voice of the lad where he is Both here and before mention is made of the lads voice not Hagars because he it was that was in extremity and her weeping was for him God hath heard the voice of the lad that is God hath taken notice of his misery and will preserve him and these words where he is are added to expresse the better to Hagars apprehension that God had taken notice of his danger and would help him as if he had said The child which you have yonder cast off as hopelesse of his life God hath heard and will preserve and succour him Vers 19. And God opened her eyes and she saw a well c. That is she vvas brought to observe and take notice of it which she did not before either by reason of passionate grief or for some other reason For thus it is said of the Disciples that talked with Christ Luke 24. 16. But their eyes were holden that they should not know him And vers 31. their eyes were opened and they knew him Vers 20. And became an archer This is expressed to shew not onely that he did by this means nourish himself with beasts killed by shooting but also that he was a warriour and so that oracle was fulfilled Gen. 16. 12. And he will be a wild man c. Vers 21. And he dwelt in the wildernesse of Paran next adjoyning to the desart of Sinai through which the Israelites went Num. 10. 12. And the children of Israel took their journeys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran Vers 24. And Abraham said I will swear Though this countrey of Abimelechs was a part of the land promised to Abraham yet he knowing that it was his posterity onely that were in time to come actually to enjoy it and to
to his great comfort received satisfaction herein he professeth his vvillingnesse to die vvhensoever God should be pleased to call for him even as old Simeon did vvhen he had seen Christ vvhich he had long vvaited for Lord now lettest thou thy servant depart in peace according to thy word Luke 2. 29. Vers 32. And the men are shepherds There vvere many reasons vvhy Joseph might desire to have his father and brethren dvvell together in the land of Goshen 1. Because it vvas a fruitfull pasture-countrey fit for breeding cattel 2. That they might not be corrupted vvith the idolatrie and superstition of the Egyptians 3. That they might not be an offense to the Egyptianâ— vvho abhorred all keepers of sheep 4. Because Goshen being the nearest part of Egypt tovvards Canaan stood most commodiously for the Israelites return out of Egypt vvhensoever God should be pleased to call them back again into the land of Canaan Novv though Joseph had promised his brethren before that they should dvvell in Goshen yet he vvould not settle them there vvithout the Kings expresse consent and though he doubted not of procuring his consent yet the more easily to effect it hâ— resolves to acquaint Pharaoh that they vvere shepherds that so he might think it most convenient to dispose of them by themselves in the land of Goshen the outmost parts of Egypt that they might not be an eyesore to the Egyptians that could not endure men of their occupation Vers 34. For every shepherd is an abomination to the Egyptians To wit because such people did usually eat and sacrifice those cattel which the Egyptians worshipped as their gods as is befoâ—e noted Gen. 43. 32. It is evident indeed that the Egyptians had flocks of sheep both the king and people for chap. 47. 6. Pharaoh profers Joseph to make his brethren rulers over his cattel and Exod. 9. 3. we reade of a grievous murrain that God sent among the Egyptians cattel and amongst the rest upon their sheep but it seems they kept them rather for their wool and milk then any thing else and happely those that kept them were strangers rather then Egyptians CHAP. XLVII Vers 4. FOr to sojourn in the land are we come That is not to settle our selves here but onely to stay here for a time for our succour and relief in this time of famine whereby it is evident that the purpose of Jacob and his sonnes was not to leave Canaan though afterward for Josephs sake they continued in Egypt even after the famine was ended which is the rather to be noted to discover the injustice of the following kings of Egypt who against all laws of hospitality did afterward detain them there by force and made very bondslaves of those that onely came at first to sojourn in their land Vers 9. The dayes of the years of my pilgrimage are an hundred and thirty years Jacob called his life a pilgrimage not onely with respect to his travelling up and down and living as a stranger first in Mesopotamia afterwards in Canaan now in Egypt but also especially with respect unto that heavenly inheritance which is the rest of Gods people to which they are still travelling esteeming themselves but pilgrimes here in this world for so it is expressely said of the patriarchs Heb. 11. 13. that they confessed themselves strangers and pilgrimes on the earth and sought a better even an heavenly countrey As for the age of Jacob here expressely made known to Pharaoh it helps much to the understanding of the time of other passages of this history for Joseph being now nine and thirty years old when Jacob was an hundred and thirty for he was thirty years old when he was first exalted in Egypt chap. 41. 46. and since that there had been seven years of plenty and two years of famine chap. 45. 6. it must needs follow that Jacob was ninety one when Joseph was born in the fourteenth year of his service with Laban and consequently that he was about seventy seven when he first went down into Mesopotamia flying from the rage of his brother Esau And have not attained unto the dayes of the years of the life of my fathers c. For Abraham lived an hundred seventy and five years Gen. 25. 7. And these are the dayes of the years of Abrahams life which he lived an hundred threescore and fifteen years and Isaac an hundred and fourescore years Gen. 35. 28. And the dayes of Isaac were an hundred and fourescore years Vers 15. And when money failed in the land of Egypt c. This is generally spoken not with relation to each particular man the Egyptians had for the most part spent all their money and so were forced to sell their cattel Vers 18. They came unto him the second year That is after their cattel were sold which seems to have been the sixth year of the famine Vers 21. He removed them to cities from one end of the borders of Egypt c. This may be taken in a double sense 1. That he removed them from one end of Egypt to the other that is all the land over out of their countrey-dwellings into the cities and so by this means 1. They give up the possession of their land to Pharaoh 2. They are the more commodiously nourished out of the kings granaries 3. The desolate places of the cities are filled up and so many onely as are necessary are sent out to till the ground the famine being ceased or else which I rather think the meaning is onely this that he transplanted them from one town unto another not leaving them in that which was their own that so it might appear the land was his and they onely his servants Vers 29. And the time drew nigh that Israel must die Which he knevv happely not onely as other men may by the great decay of his naturall strength but also by speciall revelation from God Put I pray thee thy hand under my thigh c. Concerning this custome of putting the hand under the thigh when an oath vvas taken see the note on Gen. 24. 2. Jacob being near his end made Joseph svvear that he vvould not bury him in Egypt but carry him into Canaan not out of a suspicion that Joseph vvould not do this vvhich he required of him but 1. that Joseph might alledge this to Pharaoh and so decline the envie of the Egyptians vvho might else have taken it ill as if Joseph had scorned and despiâ—ed the land vvherein he had been so highly esteemed and advanced and 2. especially to shevv of vvhat great importance it vvas vvhich he novv râ—quired of him not proceeding from any carnall or ambitious conceits but from the assurance of faith and to strengthen the faith of his children herein that God vvould undoubtedly bring them back to Canaan and give them that land for a possession as he had promised and a signe of his expectation and desire of that heavenly inheritance vvhereof the land of
where the Lord threatens this as a great judgement to Egypt The fishers also shall mourn and all they that cast angles into the brooks shall lament and they that spread nets upon the waters shall languish and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice It is not meet for us so to do saith Moses for we shall sacrifice the abomination of the Egyptians c. Secondly it deprived them of drink for they used to drink the waters of Nilus in Egypt Jer. 2. 18. What hast thou to do in the way of Egypt to drink the waters of Sihor c there being very seldome any rain in that countrey Deut. 11. 10 11. The land whither thou goest in to possesse it is not as the land of Egypt from whence ye came out where thou sowedst thy seed and wateredst it with thy foot as a garden of herbs But the land whither ye go to possesse it is a land of hills and valleys and drinketh water of the rain from heaven And the Egyptians shall loath to drink of the water of the river The Israelites were therefore free from this plague also as from others after Exod. 8. 22. And I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there c. Vers 22. And the Magicians of Egypt did so with their inchantments But whence had they waters since already they were all turned into bloud surely either from the land of Goshen where it was likely the waters were not turned or rather from the pits which the Egyptians digged ver 24. And all the Egyptians digged round about the river for water to drink for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen CHAP. VIII Vers 3. ANd the river shall bring forth frogs abundantly which shall go up into the house of thy servants and upon thy people c. By expressing these persons that should be plagued with these frogs the exempting of Israel seems to be implyed as after it is plainly expressed ver 22. And I will sever in that day the land of Goshen in which my people dwell c. Vers 4. And the frogs shall come up both on thee c. The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague Vers 8. Intreat the Lord that he may take away the frogs from me and from my people Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague yet this of the frogs was more grievous then that against the first they found some help though not without great trouble by digging for fresh water round about the river chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use but now against this plague of the frogs they could find no way to help or ease themselves no not the greatest of them all and therefore this forced Pharaoh to stoop a little and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them Vers 9. And Moses said unto Pharaoh Glory over me The most conceive this to be spoken of the honour which should be done unto Pharaoh that he should prescribe the time himself when the frogs should be taken away But I rather think that it is such a kind of yielding to his desire wherein Moses doth also imply his fear concerning the event that Pharaoh would brag and boast when he had got the frogs removed and not keep promise with him in letting Israel go When shall I intreat for thee c. That is that you may know that it is the mightie work of God and that it is not by chance or by any naturall means that the frogs are destroyed prescribe the time your self when they shall be destroyed and at that very time it shall be done Vers 10. And he said To morrow He was so loth to be beholding to God or Moses that he rather chooses to endure thâ— plague till next day that he might make tryall whether they might not go away of themselves hoping that they came by some naturall cause and so would again go away Vers 14. And they gathered them together upon heaps God could have driven them into the river again or have caused them to vanish away but thus it pleased him to let them remain as a spectacle unto the Egyptians both to shew that it was a true miracle and by their ill favour to put them in mind of their sinne that made them stink before God Vers 16. And the Lord said unto Moses Say unto Aaron c. Because Pharaoh had mocked God promising and then not performing the Lord to manifest his indignation commands his servant to strike now without giving him warning beforehand as at other times what he meant to do Stretch out thy rod saith he and smite the dust of the land that it may become lice c. and thus again too he trampleth on the pride of the Egyptians punishing them by such base and contemptible creatures Vers 17. All the dust of the land became lice c. That is the dust in every part of the land for it is an hyperbolicall speech Vers 18. And the Magicians did so with their inchantments to bring forth lice and they could not The Lord disables them in making this smallest and basest creature for their greater confusion and so the folly of these their Wisemen was made manifest to all men 2. Tim. 3. 9. Vers 20. Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water c. It seems to have been usuall with Pharaoh in the morning to go forth unto the waters either for his health and pleasure or rather of a superstitious mind as attributing divine honour to the river Nilus There therefore Moses is appointed to meet him both because he had no accesse into Pharaohs presence in his palace and also that withall his threatning him with the ensuing plague might be the more publick Vers 21. Behold I will send swarms of flies upon thee c. That is mixt swarms of wasps hornets and all kind of flies Psal 78. 45. He sent divers sorts of flies amongst them The houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are That is the ground whereon the Egyptians are the meaning is that they should be on all the land whereon the Egyptians dwelt but not in Goshen where the Israelites dwelt as in the following verse is expressed and this exemption of Israel is here first mentioned to put Pharaoh in mind of it as a most remarkable thing which if he would well think on must needs work upon his conscience Vers 24. And the Lord did so and there
ground at the mill Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill Vers 30. And there was a great cry in Egypt for there was not a house where there was not one dead Either therefore the eldest and chief of the family was slain in those houses where there were no children or else the words must be taken figuratively there was not a house where there was not one dead that is there was not a house that had a first-born where there was not one dead or there was scarce any house without one dead in it generally the first-born were slain in every house as elsewhere the Scripture useth the like expression Jer. 5. 1. Runne ye to and frâ— through the sâ—reets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgement that seeketh the truth and I will pardon it John 12. 19. Perceive ye how ye prevail nothing behold the world is gone after him Vers 31. And he called for Moses and Aaron by night c. That is Pharaoh sent messengers to Moses and Aaron to call them up and bid them presently to go away with the Israelites as they had desired For that Moses and Aaron went not now to Pharaoh may be probably gathered from that which Moses had said to Pharaoh a while before chap. 10. 29. Thou hast spoken well I will see thy facâ— again no more Yea indeed so violent were the people in hastening them away that it is not likely they would allow the delay of their going to Pharaoh Vers 33. And the Egyptians were urgent with the people c. With humble and earnest entreaties Exod. 11. 8. And all these thy servants shall come down unto me and bow down themselves unto me saying Get thee out c. Vers 35. And they borrowed of the Egyptians jewels of silver c. To wit at that time when they were going away I know that many Expositours hold thaâ— this was done before betwixt the plague of the three dayes darknesse and this last of the death of their first-born But I see no reason why we should not think it was done in the order as here it is related especially considering that when the Egyptians were now in such distraction of sorrow and thereupon so importunate with the Israelites to go they were most likely to lend them whatever they would desire to borrow that they might hasten them to be gone Vers 36. And they spoyled the Egyptians To wit by carrying away their jewels and other ornaments which they had borrowed of them It is evident according to our translation that the Israelites alledging that they weâ—e to keep a solemn feast unto the Lord in the wildernesse desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time and that the Egyptians lent them those things as not knowing nor believing any other but that they intended onely a three dayes journey into the wildernesse there to sacrifice unto the Lord yet withall as evident it is that they never intended to restore them again but to carry them quite away and that not onely by Gods permission but by his exprâ—sse command for he had enjoyned them by Moses to do so chap. 11. 2. and had told them that by this means they should spoyl the Egyptians chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein is this that they did not say they would bring these things again but onely desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended to wit to carry them quite away with them Now in all thiâ— notwithstanding we cannot charge the Israelites with sinne because they therein obeyed the commandment of God whose word to obey can never be â—â—il And much lesse can we charge God with unrighteousnesse God forbid His will is the supreme rule of all righteousnesse and needs it must be good and just which he commands Besides all that is in the world is Gods and is it not lawfull for him to do what he will with his own Matth. 20. 15. The riches of the Egyptians were more Gods then theirs and most just it was with God by this means to recompence the Israelites for the hard service and injuries they had suffered in Egypt and as it were to pay them their wages which the Egyptians had most unjustly detained from them Vers 37. The children of Israel journeyed from Rameses to Succoth Which signifieth boothes so called because there the Israelites made them boothes of the boughs of trees in remembrance whereof was the feast of tabernacles Levit. 23. About six hundred thousand foot that were men besides children This shews the virtue of that promise Gen. 46. 3. I am God the God of thy father fear not to go down into Egypt for I will there make of thee a great nation Vers 38. And a mixed multitude went up also with them c. That is strangers men of severall Nations both such as were servants to the Israelites and others sojourning there who were moved by Gods mighty works to go out of Egypt with them and that doubtlesse the rather because Egypt must now needs be in a sad estate by so many grievous plagues as God had brought upon them Vers 40. The sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years The speech is figurative for the meaning is that from Abrahams calling out of Chaldea to sojourn in the land of Canaan unto this departure of the Israelites out of Egypt was foure hundred and thirty years as S t Paul explains it Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull c. See the notes upon Gen. 15. 13. Vers 46. Neither shall ye break a bone thereof This was enjoyned the Israelites as most other of the ceremonies that were to be observed in eating the Paschall lambe that it might put them in mind in what haste they were at their going out of Egypt when they were first commanded to keep this ordinance and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence But withall God intended hereby the more manifestly to discover that the Paschall lambe was a type of Christ our Passeover or Paschall lambe as the Apostle calls him 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure for when the souldiers had broken the legges of the two thieves that were crucified with Christ which they used to do to them that were crucified before they were yet dead thereby to makâ— their sufferings the greater coming to Christ and finding
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
people come unto me to enquire of God That is to enquire both concerning religious and civill affairs wherein they are doubtfull what the will of God is Vers 16. And I do make them know the statutes of God and his laws That is I make known to them what the will of God is and what he hath determined shall be done for though they had not yet the law of God in writing as afterwards they had when they came to mount Sinai yet the Church was never without a law both concerning the duties of Gods worship and their conversing with one another wherein Moses informed them when they made any question what the will of God was either by the direction and instinct of Gods spirit or by enquiring of God in cases that were more difficult and there shewing what answer the Lord had given him Vers 17. And Moses father in law said unto him The thing that thou doest is not good c. Thus was the Lord pleased to teach his servant Moses humility imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of Vers 19. I will give thee counsell and God shall be with thee That is I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee Be thou for the people to Godward that thou mayest bring the causes unto God That is matters of lesse moment easie to be decided referre to some inferiour officers but in matters of more importance and greater difficulty where there is need of one to enquire of God there do thou still imploy thy self that is both in consulting with God and then in returning an answer to the people Vers 21. Rulers of thousands and rulers of hundreds rulers of fifties and rulers of tennes That is of so many families The meaning is that there should be a ruler or judge appointed over every tenne families in each tribe and so another over every fifty families c. and so by this means a goodly order was to be established amongst them to wit that every tribune appointed to be judge over a thousand families had under him ten centurions that is judges over hundreds and every centurion had under him two rulers over fifties and every ruler over fifty had under him five which were set over ten families Vers 23. Then thou shalt be able to endure and all this people shall also go to their place in peace That is whereas formerly when Moses did all alone they oft returned their controversies being undecided or else were constrained to attend a long time now they should be soon dispatched and so go to their place that is their severall dwellings or tents in peace that is their controversies ended and their minds quieted c. Vers 25. And Moses chose able men out of all Israel c. To wit by the peoples consent who brought fit men unto him Deut. 1. 13 14. Take ye wise men and understanding and known among your tribes and I will make them rulers over you And ye answered me and said The thing which thou hast spoken is good for us to do Vers 27. And Moses let his father in law depart c. Though this be here added to conclude the story yet it doth not follow that he went presently away But of this see more Numb 10. 29. CHAP. XIX Vers 1. IN the third moneth when the children of Israel were gone forth out of the land of Egypt the same day came they into the wildernesse of Sinai That is the very day of the newmoon which was the first day of every moneth among the Hebrews so that they came into the wildernesse of Sinai about five and fourty or six and fourty dayes after they came out of Egypt for they came out of Egypt on the fifteenth day of the first moneth from whence if wâ— count fourteen dayes remaining of the first moneth for their moneths were according to the course of the moon and the whole nine and twenty dayes of the second moneth the first day of the third moneth when they came before mount Sinai was the foure and fourtieth day after they came out of Egypt six dayes after which the Law was given whâ—reon afterward was kept the feast of Pentecost that was fifty dayes after the Passeover Vers 4. And I bare you on eagles wings c. This is meant of the whole course of Gods providence over them from their deliverance out of Egypt unto this time and implyes how speedily safely and with what tender affections and care he had brought them thither carrying them over all difficulties out of the reach of danger in a manner as if they had been carryed through the aire Vers 6. And ye shall be unto me a kingdome of priests and an holy nation That is a nation whom God hath by a speciall priviledge separated from others and consecrated to himself Vers 9. Lo I come unto thee in a thick cloud That is I will now out of hand meet with thee upon the mount Sinai in a thick cloud for this is not meant of that cloud which went before the Israelites to shevv them their vvay in their travails through the vvildernesse and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle but of that cloud mentioned aftervvard vers 16. vvherein God spake â—o Moses upon the mount And it came to passe on the third day in the morning that there were thunders and lightnings and a thick clâ—ud upon the mount Vers 10. Let them wash their clothes Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit especially vvhen they come into Gods presence Vers 11. And be ready against the third day c. Which vvas fifty dayes after the passeover at vvhich time the feast was aftervvard kept usually called Pentecost the day vvhereon the fiery lavv vvas given and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel This therefore vvas not the third day of the moneth for then it could not have been the fiftieth day after the passeover that the Lavv vvas given and some dayes after their coming to Sinaâ— on the first day of the moneth vers 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people but the third day after God gave Moses this charge concerning his preparing and sanctifying the people Vers 12. And thou shalt set bounds unto the people round about c. This was commanded first to strike their hearts with the greater reverence of God secondly to bridle the curiosity of man in searching into Gods secrets and to teach them to be content with the bounds which he hath set them thirdly to provide for their weaknesse who would else have been slain with the glory of his presencâ— See chap. 20.
once 〈◊〉 year Heb. 9. 7. to wit whilest the tabernacle was standing to do service there yet when the tabernacle was to be taken down the inâ—eriour priests might freely go in thither to wit having first taken away the vail because then there was no difference betwixt the holy and the most holy place and the Lord no doubt at those times withdrew the cloud upon the mercy-â—eat Levit. 16. 2. which was the signe of Gods presence there yea and the Levites too afterwards when the holy things were covered to remove the ark from thence as seems to be implyed vers 16. Vers 6. And shall put thereon the covering of badgers skins and shall spread over it a cloth wholly of blue This covering of badger skinnes was not that where-with the tabernacle was on the outside coveâ—â—d for that was amongst the carriage of the Gershonites vers 25. but it was a smaller case or covering of these skinnes laid over the ark to keep it dry when the Levites carried it and therefore we see there was such a covering fitted for the table vers 8. and so also for the rest of the holy things vers 10 11 c. and these with the clothes of blue and scarlet used in the covering of these things were those â—lothes of service mentioned Exod. 31. 10. And shall put in the staves thereof It is said of the staves belonging to the ark Exod. 25. 15. The staves shall be in the rings of the ark they shall not be taken from it and hereupon it becomes questionable how it can be said here that the priests should put in the staves thereof if the staves were to remain alwayes in the rings and were upon no occasion to be taken out Some Expositours to remove this seeming contradiction hold that the staves here spoken of were not the staves of the ark mentioned Exod. 25. but certain other staves that were put through the covering of the ark and wherewith they carryed the ark being thus covered But because they are called here â—he staves thereof and where afterwards Moses speaks of the candlestick which had no staves belonging to it there another exprâ—ssion is used for the carrying of it vers 10. And shall put it upon a barre therefore I conceive this place is meant of the very staves that were made together with the ark and covered over with gold as the ark was and that two other wayes this doubt may be more probably resolved to wit first that though the staves of the ark were never to be taken out of the rings whileâ—t the tabernacle was standing of which that law is meant Exod. 25. 15. yet when the tabernacle was taken down and the holy things to be removed then they might and must necessarily take oâ—t the staves till the coverings were put upon it and then were to put them in again as here is enjoyned for the carrying of it or secondly that this which is here said of putting in the staves thereof is meant of putting in the end of the staves under the covering to wit that because the staves were a part of the ark and covered over with gold as the ark was therefore not so much as the ends of the staves that stuck out were to be leâ—t bare to the injury of the weather nor might be seen or touched by the Levites when they came to carry it but were therefore to be carefully put in under the covering and to that end happely the cases or covering of the ark were so made that there were places to put in the ends of the slaves and so the Levites did not touch so much as the staves uncovered Vers 7. And the continuall bread shall be thereon That is the shewbread here called the continuall bread because it was to be continually upon the table before the Lord Exod. 25. â—0 shall not be taken off from the table when it is thus covered and wrapped up but shall be left still upon the table even when the Levites remove it from one place to another And hereby it is evident that they had loaves of shewbread standing upon the table all the time of their travelling through the wildernesse for though they were chiâ—fly fed with manna all the time Exod. 16. 35. The chilâ—ren of Israel did eat manna fourty years till they came to a land inhabited yet it may be probably enough conceived that they had too some small supply of corn to make bread from the neighbouring countries whereof however they would be sure to provide every week the loaves of shewbread that were to stand upon the holy table Vers 13. And they shall take away the ashes from the altar In giving direction how the altar of burnt-offerings was to be wrapped up and covered every time they took down the tabernacle and were to go forward to some other place here is order taken that first they should take away the ashes whereby to me it seems not so probable which most Expositours hold that the Israelites never offered any sacrifices in the time of their travelling through the wildernesse after they were once gone from mount Sinai for why then should they be here enjoyned to take the ashes from off the altar when ever they removed the tabernacle happely they did not indeed for want of store of cattel so constantly observe all the sacrifices enjoyned as they did afterwards when they came into the land of Canaan But that God should câ—use them at mount Sinai to build such a goodly tabernacle and then set apart a whole tribe to the service of the tabernacle and destroy Nadab and Abihu for not being exact in that service to render the priests thereby more carefull and wary aâ—d yet that after this for above eight and thirty years together they should never offer any sacrifices sâ—ems to me veâ—y improbable And as for that place Amos 5. 25. Havâ— ye offered unto me sacrifices and offerings in the wildernesse fourty years O house of Israel the meaning is not that all those fourty years they never offered sacrifices nor offerings for at Sinai it is evident they did but that they did even in those times adulterate the worship that he had enjoyned them so that it cannot be concluded I conceive that they did never sacrifice in their passing through the wildernesse But what became of the fire when they cleared the altar of the ashes and put the coverings upon it I answer thoâ—gh it be not expressed how it was done yet that it was put into some pot or other vâ—ssel and â—o preserved still with supply of wood cannot well be questioned because they were not to use any strange fire in their sacrifices but onely that which was kindled fâ—om heaven Levit. 9. 24. which therefore they were appointed continually to keep burning Levit. 6. 12. The fire in the altar shall be burning in it it shall not be put out Vers 15. And when Aaron and his sonnes have made an end of covering the Sanctuary
Sanctuary the Lord doth again give direction about the lamps When thou lightest the lamps the seven lamps shall give light over against the candlestick In the originall it is over against the face of the candlestick the common exposition of this is that the seven lamps should give light round about whereever the candlestick was to be seen But this cannot be the meaning for here is some particular direction given for ordering the lamps now however they were ordered or lighted they would have given light round about The meaning of these words I thus conceive That place is said to be over against the candlestick where the candlestick stood in full view Now it was not to be seen on the Southside for on that side close to the walls or boards of the Sanctuary it was placed Exod. 26. 35. And thou shalt set the table without the vail and the candlestick over against the table on the side of the tabernacle toward the South and thou shalt put the table on the North-side nor did it stand full in the eye either Eastward or Westward for so the seven lamps stood all in a row one behind another but to one that stood on the North-side the seven lamps were in full view that way therefore Aaron was to light the lamps that is he was to place the loose bowls on the top of the branches wherein the lamps were in such manner that the wick or flame of the lamp might issue out on the Northside toward that side of the tabernacle which was over against the face of the candlestick and that no doubt because the table of shew-bread stood on that side Vers 6. Take the Levites from among the children of Israel and cleanse them The priests being fully entred upon their service now the Levites are consecrated to their imployments as assistants to them but lest they should think themselves equally admitted to the work of the priesthood they are neither consecrated at the same time with the priests nor with the same ceremonies Vers 7. Sprinkle water of purifying upon them and let them shave all their flesh c. This water of purifying wherewith the Levites were now to be sprinkled at their consecration was doubtlesse that made with the ashes of a red heifer and therefore it is evident that directions for maâ—ing this water were given before this time though they are not set down by Moses till 〈◊〉 19. chapter of this book As for the shaving of their flesh that was done to the end they might be the more perfectly cleansed from all pollution whatsoever and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery Vers 8. And another young bullock shalt thou take for a sinne-offering This second bullock the second here named was first offered vers 12. And no bullock was offered for sinne save for the sinne of the high priest or of the congregation Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should Vers 10. And the children of Israel shall put their hand upon the Levites That is some of the chief as the first-born in stead of the reâ—â— by this signe transferring the charge and service of the Church from themselves â—â—on them whom they did now freely offer to the Lord to be wholly set aparâ— for that service Vers 12. And thou shalt offer the one for a sinne-offering and the other for a burnt-offering c. That is thou shalt cause them to be offered to wit by Aaron and his sonnes See also the notes upon the sacrifices that were offered at the consecrating of the priests Exod. 29. 10 c. Vers 15. And after that the Levites shall go in c. That is into the court of the priests for within the tabernacle it self the Levites might not enter nor was there any service there for them to do Vers 19. And to make an atonement for the children of Israel c. The Levites are said â—here to make an atonement for the children of Israel not because they offered sacrifices for the people for that the priests onely did but either because they were subservient to the priests when they were offering those sacrifices whereby atonement was made for the sinnes of the people or else because by their other service in the tent which for or in stead of the people they performed according to the will of God he was pleased with the pâ—ople and sent no plague upon them as otherwise there would have been if they themselves had intermeddled with those holy services Vers 24. From twenty five years old and upwards c. See the notes on Numb 4. 3. Vers 25. From the age of fifty years they shall cease waiting c. That is in the hard labours of bearing the Sanctuary See again Numb 4. 3. CHAP. IX Vers 1. ANd the Lord spake unto Moses in the wildernesse of Sinai c. Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second moneth he first begins with the relaâ—ion of Gods command for the keeping of it by the whole congregation at the appointed season which was omitted before that so he might shew upon what occasion the Passeover was kept by these particular persons in this second moneth Vers 2. Let the children of Israel also keep the Passeover at his appointed season This commandment concerning the Passeover is again enjoyned the second year because by the first institution they seem bound onely to keep it in the land of Canaan Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised that ye shall keep this servicâ— And indeed after this we find not that they kept any till they came into the land Josh 5. and that because they knew not how long they should stay in a place and when they should remove So that it seems they would not have kept this without speciall warrant Vers 3. According to all the rites of it and according to all the ceremonies thereof shall ye keep it Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt as the sprinkling of their posts with bloud the â—ating of it standing c. whereof see Exod 12. Vers 6. And there were certain men who were defiled by the dead body of a man that they could not keep the Passeover that day c. If they meddled with holy things being legally unclean by that law given since the first Passeover Levit. 22. 3. they were to be cut off if they did not keep the Passeover they were also to be cut off Exod. 12. 15. hence the straits they were in Vers 7. Wherefore are we kept-back that we may not offer an offering of
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the
in the bringing Vers 26. And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wildernesse of Paran to Kadesh There was a city of the Edomites called Kadesh chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh Psal 29. 8. But this was another Kadesh called usually Kadesh-Barnea Deut. 1. 29. and Rithma Numb 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin chap. 10. 1. this was in the wildernesse of Paran The next station after they went from that Kadesh was mount Hor where Aaron dyed and that was in the fourtieth year after the Israelites came out of Egypt chap. 33. 37 38. but from this Kadesh they were appointed to turn back towards the red sea chap. 14. 25. because they refused to enter the land of Canaan and thereupon as God had threatned did wander eight and thirty years in the wildernesse Deut. 2. 14. So that it is evident that this Kadesh whither the spies returned was not that Kadesh upon the borders of Edom but another that was close upon the South parts of Canaan where Moses and the congregation had stayed for them all the while they were searchâ—ng the land Vers 29. The Amalekites dwell in the land of the South c. This their reckoning up of so many mighty nations with whom they must look to grappel was purposely added to discourage the people from entring the land As for the Amalekites though they were not of the nations that inhabited the land of Canaan yet the spies first mention them because they borderâ—d in the South parts close upon the land of Canaan where the Israelites were to enter and so were likely to come forth against them and to withstand them with all their power which they might the rather think because the year before at their first coming out of Egypt this nation had drawn out some forces against them to withstand them in their passage through the wildernesse and had there fought with them And the Canaanites dwell by the sea and by the coast of Jordan The sea here intended was not the mid-land sea which was on the West of Canaan but the dead sea which lay on the East of Canaan where the river Jordan ran into it as we may well conceive by that which seems most probable to be the drift of these words to wit that as they had told the people in the former words of the Amalekites dwelling upon the South of Canaan and the Hittites Jebusites Amorâ—tes dwelling in the mountains that is those mountains in the South of the land nigh unto the wildernesse where the Israelites now lay thereby intending to let the people see that there would be no entring the land on the South because of those mighty nations that would be there ready to oppose them as indeed it is said Deut. 1. 44. that when afteâ—wards the Israelites would needs go up against Gods expresse command The Amorites which dwelt in the mouâ—â—ains â—ame out against them and chased them as bees do so in these words the Canaanites dwell by the sea and by the coast of Jordan they intended further to shew the people that in case they should think to fetch a compasse about and to enter into the East-side of the land there they would be kept out by the river of Jordan and the dead sea which ran along on that side and by the Canaanites one of the nations of the land so particularly called who dwelt by the sea and by the coast of Jordan and so being a valiant and strong people would improve those advantages for the best defence of their countrey and not suffer the Israelites to enter there Vers 30. And Caleb stilled the people before Moses c. And Joshua with him chap. 14. 6 7. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes And they spake unto all the company of the children of Israel saying The land which we passed through to search it is an exceeding good land yet now at first it may be Joshua advisedly held his peace because he was Moses minister However for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning Josh 14. 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance and thy childrens for ever because thou hast wholly followed the Lord my God Vers 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof That is a land wherein the people of the land are continually devoured by reason of their bloudy warres wherein they are ever involved either with their neighbours or amongst themselves implying how little hope there was for them to prevail against such a fierce untamed people and how little comfort they could expect if they should drive out some of the inhabitants and plant themselves in their room they should be sure to be eaten out with continuall warres Look as formerly the Amorites had conquered the Moabites Numb 21. 28 29. the Caphterims or Philistins had destroyed the Anims Deut. 2. 23. so it would be with them and indced this very phrase was after used against this land when the heathen had destroyed the Israelites in it Ezek. 36. 13 14. Thus saith the Lord God Because they say unto you Thou land devourest up men and hast bereaved thy nations therefore thou shalt devoure mâ—n no more CHAP. XIV Vers 3. ANd wherefore hath the Lord brought us into this land c. Deut 1. 27. this is more fully expressed to wit that they said Because the Lord hated us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us Vers 4. And they said one to another Let â—s make a captain and return into Egypt This above all discoverâ—d their wonderfâ—ll rage and madnesse if we consider 1. the difficulties they must needs meet with in their return to Egypt for they could not expect to be fed with manna from heaven nor the red sea to be divided before them again and 2. the scorn and â—ruell bondage they might well expeâ—t when they came thither for if the Egyptians oppressed them so sorely before how much more hardly were they like to deal with them now even in remembrance of the death of their first-born and the drowning of Pharaoh and his army in the red sea How farre they proceeded in this their wicked intention may not happely be expressed but if they did no more but consult about it observable then it is that these thesr evil purposes are counted to them as if they had been done by them Neh. 16. 17. But they and our fathers dealt proudly And in their rebellion appointed a captain to return to their bondage Vers 5. And
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
and childrens children and shalt have remained long in the land and shall corrupt your selves and make a graven Image or the likenesse of any thing and shall do evil in the sight of the Lord thy God to provoke him to anger I call heaven and earth to witnesse against you this day that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possesse it and then 3. that it is implyed here though not expressed I will give it saith the Lord to thy seed for ever implying that if once they began to degenerate and proved not a right faithfull seed John 8. 39. then he vvould be no longer tied to this promise CHAP. XIV ANd it came to passe in the dayes of Amraphel king of Shinar c. It is not possible certainly to determine vvho these kings vvere and vvhat their tecritories vvere but most probable it is that they vvere but onely governours of cities And Tidal king of Nations In the Hebrevv it is King of Gojim vvhich may be kept unchanged but the Greek and Chaldee translate it Nations It seemeth they vvere of sundry families or populous as Galilee in that regard is called Galilee of the Nations Isa 9. 1. Vers 3. All these were joyned together in the vale of Siddim which is the salt sea That is in the dayes of Moses vvhen he vvrote this history this vale of Siddim vvhere this battel vvas fought by the kings before named vvas become a lakeoâ— sea and called the Salt sea For after the destruction of Sodome and Gomorrah and those other cities that stood in this vale either by the confluence of many vvaters and brimstone into it being before full of slime pits or salt pits as some reade it vers 10. or by some other speciall and extraordinary vvork of God that it might remain a continuall monument of Gods fierce indignation against the vvicked inhabitants of that place it became a standing pool of putrid and unsavory vvaters and vvas therefore called the Salt sea Josh 3. 16. as likevvise the lake Asphaltites and the Dead sea because in those corrupt and stinking vvaters not so much as a fish could live yea as Histories report the birds that flevv over it vvere usually stifâ—ed vvith the noisome exhalations that did thence arise Vers 5. And smote the Rephaims A people in the land of Canaan Gen. 15. 20. And doubtlesse the chief reason vvhy Moses relateth hovv those foure confederate Kings did subdue and destroy both these and the other nations here mentioned is the more to magnifie the goodnesse of God to Abram in making him victorious over an army that had so easily before subdued and overrun so many strong and potent nations And the Emims A people inhabiting formerly the countrey vvhich after the Moabites possessed Deut. 2. 9 10. And the Lord said distresse not the Moabites c. For I will not give thee of their land for a possession c. The Emims dwelt there in times past Vers 6. And the Horites A people that dwelt in mount Seir untill the children of Esau drove them thence Deut. 2. 22. As he did to the children of Esau that dwelt in Seir when he destroyed the Horims from before them Vers 7. And smote all the countrey of the Amalekites That is all that countrey which in after-times was inhabited by the Amalekites Amalek of whom the Amalekites descended was the grand-child of Esau Gen. 36. 12. who was not yet born It was not therefore the Amalekites that were now subdued by these Kings but some other people that did now inhabit that countrey wherein afterward the Amalekites dwelt Vers 10. And the vale of Siddim was full of slime pits This is mentioned as that which was an hinderance in their slight and so a means of their greater losse And the kings of Sodom and Gomorrah fled and fell there That is were vanquished and overthrown there many of their souldiers slain many falling into those pits as we may well conceive they needs must being once routed and in that disorder chased by the enemie But the king of Sodom escaped we see vers 17. And the king of Sodom weâ—t out to meet him Vers 14. He armed his trained men This word trained may be meant both of civil military and religious discipline But however since these men that Abram now carried forth with him were armed for warre it is likely that he chose such of his men as were fittest for that service that had been trained up in the use of their arms and are in this sense therefore called his trained men Concerning the justice of this enterprise of Abrams some question may be made But for that we must consider that though Chederlaomer had a just quarrell against the king of Sodom and the other neighbouring kings whom he had now vanquished which cannot be certainly assirmed because it is not expressed upon what grounds they had now cast off his yoke having 12 years before been his vassals and tributaries yet Abrain undertaking this expedition onely for the rescuing of his kinsman Lot and that doubtlesse by the speciall instinct of the spirit of God this is abundantly enough to justifie what Abram now did in pursuing and vanquishing these kings that had taken Lot prisoner and were carrying away both him and his and all that they had And pursued them unto Dan. One of the springs of Jordan where was also a town afterward called by that name of Dan. Vers 18. And Melchisedek king of Salem brought forth bread and wine That is He brought forth provision vvherewith to refresh both Abram and those that were with him for so the like phrase is used Deut. 23. 3 4. An Ammonite or a Moabite shall not enter into the congregation of the Lord because theâ— met you not with bread and with water in the way when you came forth out of Egypt Being one of the neighbouring kings of Canaan king of Salem which seems to be the same that was afterwards called Jerusalem Psal 76. 3. In Salem also is his tabernacle by way of congratulating Abrams victory over these kings whose prevailing power might otherwise have proved very prejudiciall to them all he brought forth provision of severall sorts wherewith to feast Abram and his confederates and their souldiers Mâ—ichisedek signifieth king of righteousnesse and king of Salem is by interpretation king of Peace In both which respects S. Paul makes this Melchisedek Heb. 7. 2. a type of Christ who is the King of his Church the king of Israel John 1. 49. and not onely perfectly righteous in his own person and therefore called Jesus Christ the righteous 1. John 2. 1. but also Rom. 10. 4. The end of the Law for râ—ghteousnesse to every one that believeth as was of old prophesied Jer. 23. 6. This is his name whereby he shall be called The Lord our righteousnesse and so likewise The Prince of peace Isa 9. 6. who hath by his death reconciled us unto God
root out the inhabitants thereof and that himself was to live as a stranger and sojourner in the land no marvell it is though he acknowledged Abimelechs sovereigntie in that land and took an oath for himself that he would no way hutt either him or his sonne or his sonnes sonne after him Vers 27. And Abraham took sheep and oxen and sent them unto Abimelech Besides that it was the custome to give some such gifts at the making of covenants these seem to have been given by Abraham by way of Homage to Abimelech as the king of the countrey Vers 30. For these seven ew-lambes shalt thou take of my hand That they may be a witnesse unto me c. That is the receiving of these seven ew-lambes shall be as a witnesse that this well formerly taken from me vers 25. is now acknowledged to be mine that so all controversie about it for the time to come may be prevented Vers 3â— And they returned into the land of the Philistines That is That part of the land where the Philistines dwelt for otherwise Beersheba where they had now covenanted with Abraham was also in the land of Palestina vers 34. And Abraham sojourned in the land of the Philistines many dayes Vers 33. And Abraham planted a Grove in Beersheba and called there on the name of the Lord c. That is in the Grove which he had planted in Beersheba which no doubt he purposely planted for this religious use that under the shade of those trees they might the more commodiously offer up sacrifices and perform all other the publick duties of Gods worship and service which within their tents they could not do And hereby Moses gives us to understand 1. That Abraham did at length here enjoy some settled rest and dwelt here a long time together to vvit whilst his new planted Grove was grown up and fit for the service he intended it 2. That at this time the use of Groves in Gods worship was not unlawfull However afterward vvhen men began to esteem such places holy and to think superstitiously that God vvas better vvorshipped there then in other places and so it became a generall custome amongst all Idolatrous nations to set up their Idoles in Groves and there to sacrifice to their false Gods the Lord did thereupon by his lavv forbid the Israelites all planting of Groves for religious uses Deut. 16. 21. Thou shalt not plant thee a Grove of any trees near unto the Altar c. this planting of Groves became one of the chief abominations for vvhich God reproved the Israelites in future times Judg. 3. 7. And the children of Israel did evil in the sight of the Lord and forgat the Lord their God and served Baalim and the Groves 1. Kings 14. 15. For the Lord shall smite Israel as a reed is shaken in the water and he shall root up Israel out of this good land which he gave to their fathers c. because they have made their Groves provoking the Lord to anger yet I say at present it vvas no sinne in Abraham both because as yet God had not forbidden it and Abraham did it onely for conveniency to shelter them from the heat not as thinkâ—ng God vvas better vvorshipped in Groves then in other places CHAP. XXII Vers 1. GOd did tempt Abraham That is he did try and prove him It is said James 1. 13. that God tempteth no man to vvit by seeking to seduce them by soliciting and provoking them to do that which is evil Thus men are tempted by Satan vvho is therefore called The Tempter Matt. 4. 3. and by their own lusts James 1. 13. but God in this sense tempteth no man He is therefore here said to have tempted Abraham onely because by enjoyning him to sacrifice his sonne Isaac in vvhom God had promised to make his seed as the starres of heaven and that in his seed all the nations of the earth should be blessed God did singularly prove and try his obedience and faith to wit vvhether he vvould believe still the promise made him concerning Isaac even vvhen he was enjoyned to do that vvhich might seem utterly to overthrovv that promise and do vvhat God commanded even vvhen reason must needs conclude that if he did obey the promise concerning Isaac could not be performed Thus God did tempt Abraham And because the command of such an inhumane fact as vvas the sacrificing of his own sonne might not startle those that should reade it or make them think that it vvas rather some fit of sudden phrensy or some delusion of Satan that made him undertake such a thing as this in the very entrance of this story this is therefore expressed that God commanded this but it vvas onely to try him God required in Abraham a readinesse of will really to do vvhat vvas spoken to him but never intended that he should do it onely as men use to make experiments of the faithfulnesse of their friends so now God made proof of Abrahams faith and obedience and that not because God needed any such way of discovering it to himself for he knows hovv the hearts of all men stand affected but because he would hereby have it manifested to others so that herein also the Scripture speaks of God after the manner of men And he said Behold here I am That is ready to do whatever thou wilt enjoyn me Vers 2. Take now thy sonne thine onely sonne So called both because he was the onely sonne of the freewoman and also because Ishmael was now quite cast out Chap. 21. 14. And Abraham rose up early in the morning and took bread and a bottle of water and gave it unto Hagar and the child and sent her away and she departed c. And get thee into the Land of Moriah Which was the place where afterwards the temple was built as 2. Chron. 3. 1. Then Solomon began to build the house of the Lord at Jerusalem in Mount Moriah c. Vers 4. Abraham lift up his eyes and saw the place afarre off For by this time God had told him according to the promise before mentioned vers 2. in what particular place of the land of Moriah he was to sacrifice his sonne as it is plainly afterward expressed vers 9. They came to the place that God had told him of Now Abrahams seeing the place before he came at it is thus particularly expressed because doubtlesse the first sight of this place where he was to perform such a dolefull work did exceedingly wound his heart and yet notwithstanding he shrunk not but persevered constantly in his resolution of doing what God had enjoyned him Vers 5. Abraham said to his young men Abide you here with the asse c. That his servants might not oppose and hinder him in the vvork he had to do he enjoyns them to stay with the asse at the foot of the hill to wit the asse whereon himself rode or whereon they had brought the wood they
of his affliction that he remained there and ran not avvay to his father again or else that vvhereas some servants are imployed in more servile businesses abroad Joseph in regard of his ingenuitie was imployed at home in the house Vers 4. And Joseph found grace in his sight and he served him c. This is his first advancement that he is taken to attend upon his masters person the next is that he was made his steward and had all committed to his hands Vers 6. And he knew not ought he had That is he suffered all things to be at Josephs disposing and so was without all care himself onely eating and drinking such things as were provided for him Vers 14. See he hath brought in an Hebrew to mock us The more to â—xasperate her husband against Joseph both here to the servants and afterward to himself ver 17. she layeth the blame of her being so used upon his folly in bringing such a one into the house See saith she showing his garment unto the servants he hath brought in an Hebrew unto us so she nameth him in contempt for the Hebrews were an abomination to the Egyptians chap. 43. 32 to mock us that is by a dishonest attempt to dishonour and disgrace us To make the more shew of modestie she useth the most modest terms she can devise in speaking of his pretended attempt to ravish her Vers 20. And Josephs master took him and put him into the prison Though Joseph questionlesse pleaded his innocency and made known to his master the truth of the businesse yet having never formerly suspected his wife of incontinencie no marvel it is though he believed his wife and not him and so in his rage cast him into prison rather we have cause to admire the providence of God in restraining him so farre that he did not presently in his rage fall upon him and kill him especially if we consider how violent the rage of jealousie is and that he was a heathen not awed with the fear of God and might have done what he pleased to his servant Vers 21. But the Lord was with Joseph and gave him favour in the sight of the keeper of the prison At first he was more hardly used Psal 105. 18. whose feet they hurt with fetters he was laid in iron but was by degrees perhaps not altogether at last without Potiphars consent allowed more libertie and kindnesse CHAP. XL. Vers 4. ANd the captain of the guard charged Joseph with them That is Potiphar Josephs master whereby is evident that either by finding just cause at least to suspect that his Mistris had accused him falsly or by some other means his wrath was asswaged so that now himself appoints Joseph to this imployment Vers 5. And they dreamed a dream both of them each man according to the interpretation of his dream That is no vain dreams but significant containing predictions of things which did accordingly come to passe Vers 6. And behold they were sad So dreams and visions sent of God use much to affect men Gen. 41. 8. Pharaoh slept and dreamed c. and it came to passe in the morning that his spirit was troubled Dan. 2. 1. Nebuchadnezzar dreamed dreams wherewith his spirit was troubled Mat. 27. 19. For I have suffered many things this day in a dream c. Vers 8. And there is no interpreter of it That is being prisoners they could not go to the southsayers and wise men of Egypt as that people was wont to do Gen. 41. 8. And it came to passe in the morning that his spirit was troubled and he sent and called for all the Magicians of Egypt and all the wise men thereof Are not interpretations of God tell me them c. Joseph finding by the instinct of Gods spirit that he should be able to interpret their dreams and having happely had experience formerly that God had given him this extraordinary gift he bid them tell him what their dreams were Vers 15. For indeed I was stolen away out of the land of the Hebrews That is out of the land of Canaan wherein the children of Abraham the Hebrew dwelt and to whom it was to come for an inheritance thus he speaks by faith in Gods promises And observable it is that though he made known that he was stolen avvay yet he mentions not by vvhom it vvas done as having respect to the credit of his brethren and fathers family CHAP. XLI Vers 1. ANd it came to passe at the end of two full years that Pharaoh dreamed c. That is after he had expounded the Butlers Bakers dreams thus was the faith and patience of this dear servant of God the better tryed that he might be an example unto others to wait patiently upon God in long-continuing afflictions and withall he was taught not to ascribe his deliverance to the favour of this Courtier who never minded him so long a time together but to the watchfull care and providence of God over him Vers 2. And behold there came up out of the River seven well favoured kine c. The ordinary means of the fruitfulnesse or barrennesse of Egypt was from the overflowing as it was much or little of the river Nilus therefore are both the fat and lean kine said to come out of the river Neither could any thing be fitter to represent the plenty or scarcity of a land then were these visions of kine and ears of corn because indeed corn and cattle are the two principall things which a land yields for the use of man and where these abound the scarcitie of other things is but little felt Vers 5. And behold seven ears of corn upon one stalk c. A clear signe of incredible plenty Vers 8. Pharaoh told them his dream but there was none that could interpret them unto Pharaoh Thus God maketh the wisdome of the wise to perish Isaiah 29. 14. For the wisdome of their wise men shall perish Vers 9. I do remember my faults this day It was not doubtlesse without a speciall providence that the chief Butler spake not to Pharaoh concerning Joseph till he had made triall of the Magicians and Wise men of Egypt and could receive no satisfaction from them for this must needs make Pharaoh to prize Joseph the more and so it made way to his advancement As for the complement wherewith the chief Butler begins his speech to Pharaoh it was doubtlesse to curry favour with his great Lord and Master lest the mention of his imprisonment should seem to be spoken out of discontent for that which he then suffered as Kings are full of jealousies in this kind by this humbling of himself Courtier-like I do remember my faults c. he seeks to prevent all suspicion that might arise in the Kings mind in this regard Vers 16. God shall give Pharaoh an answer of peace An expression of his hope or desire namely that his dream should be a prediction of nothing but peace
yea happely he might by the spirit of God be assured that the dream vvas such as did portend nothing but peace and prosperitie to Pharaoh and his kingdome Vers 34. And take up the fifth part of the land of Egypt in the seven plenteous years That this fifth part was taken up for the King is evident because he afterwards sold it to the people chap. 47. 14. And Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan for the corn which they bought but vvhether he took it up by vvay of tribute or purchase buying it of the people it is not expressed most probable it is that both means vvere used and that this store vvas gathered into the Kings granaries and storehouses partly upon the Kings payments and ingagements for it and partly by advancing of his yearly tributes vvhich might be the more easily born by the people both because of the exceeding plenty of those years vvherein the remaining foure parts vvere more then the vvhole encrease of other years and abundantly enough and to spare for their ovvn supply and because they might knovv that this provision vvas made for the supply of the countrey against a time of scarcitie vvhich vvas feared or knovvn to be coming upon them Vers 38. A man in whom the spirit of God is This he grounds upon that propheticall gift of interpreting dreams and foretelling things to come vvhich by a divine povver vvas conferred upon him And observable it is that as dreams vvere before the occasion of his bondage so dreams vvere novv again the occasion of his exaltation Vers 41. See I have set thee over all the land of Egypt This word see he useth as having respect therein to thâ—se outward ornaments and signets wherewith this honour was to be conferred and confirmed unto him Vers 42. And Pharaoh took off his ring from his hand c. That is his signet which he was to use as his Vice-roy in his name and by his authority to publish under his seal whatever he should be pleased to decree Vers 43. And he made him to ride in the second chariot he had Kings had two chariots for more honour and use 2. Chron. 35. 24. His servants therefore took him out of the chariot and put him in the second chariot that he had By setting Joseph hereon the king honoured him as Mordecai was by riding on the kings horse and sought to make it known thâ—t he had taken him to be the next man under himself in the kingdome Vers 44. I am Pharaoh c. That is I am king that authority which I have given thee I am able and will make good unto thee or else it may be a kind of oath so true as I am Pharaoh without thee shall no man lift up his hand or foot in all the land of Egypt which is a proverbiall speech and the meaning is that the least thing should not be done to wit in matters concerning the ordering and government of the kingdome but by authority from Joseph Vers 45. And he gave him to wife Asenath the daughter of Poti-pherah c. It is expressely noted that Poti-pherah the father in law of Joseph was Priest or Prince of On a chief citie in Egypt not onely to shew into what an honourable family Joseph was matched by the care and favour of Pharaoh but also to distinguish him from Potiphar the captain of the guard to whom Joseph was sold when he was first brought into Egypt because their names are much alike neither is it likely that he would marry the daughter of Potiphars wife whom he knew to be dishonest and by whose false accusation he had suffered so much reproch and misery As for his marrying with the daughter of an idolatrous Priest or Prince vve must consider that it vvas an extraordinary case there being no other in the land of Egypt neither could he go elsevvhere to seek a vvife vvithout deserting that great office vvhereto for the benefit of the Church God had advanced him and besides he might by some speciall instinct or revelation from God be moved to accept of Pharaohs favour herein Vers 51. For God said he hath made me forget all my fathers house By forgetting his fathers house is not meant that novv he did not at all think upon his father or brethren or mind the family from vvhich he vvas taken for this had been sinfull in Joseph and a dishonour to him and not a matter to be rejoyced in but that God had comforted him in regard of his former sad thoughts for his being sold avvay from his father and all his friends by advancing him to a condition vvherein it vvas better vvith him for all outvvard things then in his fathers house it could have been and besides he might in these vvords have especiall respect to his marriage concerning vvhich it is said that A man must then leave his father and his mother and cleave unto his wife It is true indeed and very strange it may seem that Joseph neither in his bondage nor in the eight years after his exaltation did ever send vvord to his father vvhere and in vvhat condition he vvas vvhich vvas doubtlesse of God in some extraordinary vvay and most probably vve may conceive that having that extraordinary gift of interpreting dreams even the meaning and event of his own dreams might be revealed to him to wit how his brethren should in the famine come down into Egypt for corn and so bow down before him and that therefore he sent not to his father but waited for the accomplishment of that which God had beforehand revealed to him Vers 57. And all countreys came into Egypt c. That is all the neighbour-countreys round about Egypt CHAP. XLII Vers 1. NOw when Jacob saw that there was corn in Egypt To wit by the relation of the Canaanites who in his sight did daily bring it home Vers 6. And Josephs brethren came and bowed down themselves before him c. It seems that however there was corn sold unto the natives throughout all the land of Egypt by subordinate officers deputed by Joseph to that service yet the strangers that came from other countreys for corn came immediately to Joseph and bought it of him by which he had opportunity of sifting them and informing himself concerning any thing that might be for the advantage of Egypt and God withall did accomplish what in his dreams was long since foreshown that his brethren should in an humble and submissive manner bow down before him Vers 7. He knew them but made himself strange unto them c. Had Joseph at first made known himself to his brethren he might fear lest they would assay to hide from their father what had befallen him in Egypt lest their wickednesse in selling him c. should thereby come to knowledge neither would they happely have dealt sincerely with him in telling him how it fared with his
they were in yet first he wisely beginnes with an ingenuous acknowledgement of that which was plainly discovered and a yielding up of themselves to the punishment of bondage to which when search was made for the cup they had formerly consented for though it is not likely that he was convinced that Benjamin had stolen the cup not onely his brothers known fidelity and honesty but also their former finding of their money in their sacks which was put there they knew not how might well perswade him it was not so and therefore afterwards he speaks so warily in this regard We are all my Lords servants both we and he also with whom the cup is found not he that hath stolen the cup yet because they had no way to clear themselves before men nor could object any suspicion of wrong secretly done them without danger of provoking him who had power to do with them what he pleased he deemed it best to yield and submit which is the surest means to procure favour from a generous spirit God saith he hath found out the iniquitie of thy servants in which words though Judah might have respect to Gods just bringing this upon them for their former iniquitie yet doubtlesse withall he spake them by way of acknowledging that iniquitie which was now charged upon them as if he should have said Not onely he in whose sack it was found but generally all of us deny the stealing of it but alas though each man knows his own innocency nor have we any cause to suspect one another yet plain it is that the cup was found with us and God hath thereby taken away all excuse from us we must therefore yield our selves as guilty to the punishment deserved Vers 28. And I said Surely he is torn in pieces Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him to wit by pretending that some wild beasts had devoured him Vers 30. Seeing that his life is bound up in the lads life That is his life depends upon Benjamins life and unlesse therefore he knows it be well with Benjamin he will not be able to endure it it will be his death So in regard of the like strong affection it is said 1. Sam. 18 1. that the soul of Jonathan was knit with the soul of David and that he loved him as his own soul CHAP. XLV Vers 1. CAuse every man to go out from me This he did both because he thought it not seemly for a man in his place to discover his passion before any but his brethren as also lest any mention of his brethrens crueltie to him should make that fact known to their discredit which might also have caused Pharaoh not to think so well of them as Joseph desired he should Vers 3. And his brethreâ— could not answer him c. To wit being astonished at that which they heard partly because it was a thing so wonderfull that their brother Joâ—eph whom they had sold for a slave should be the governour of Egypt and partly by reason of terrour of conscience which now struck them for the wrong they had done him and the fear of his power who might now revenge himself as he pleased upon them Vers 4. I am Joseph your brother whom ye sold into Egypt He mentions that they sold him into Egypt not to upbraid them with the injury they had done him but to assure them thereby that he was indeed their brother Joseph by telling them that which no body knew but themselves onely Vers 5. Now therefore be not grieved nor angry with your selves Be not so farre dejected as not to your comfort to look up to the providence of God which hath turned your very sinne to good Vers 6. Yet there are five years in the which there shall neither be earing nor harvest That is there are five years of famine behind wherein there shall be neither ploughing sowing nor reaping neither tillage nor harvest vvhereby must needs be intended either that throughout the land of Egypt there should be no tillage nor sowing to wit for lack of corn which Joseph supplyed them with in the last year chap. 47. 23. Lo here is seed for you and ye shall sow the land or that it should be little or nothing that should be done in this regard there being few that vvould attempt to sovv their land in those years of famine vvhich Joseph had foretold and little or nothing there vvould grovv up of that vvhich vvas sovvn Vers 8. And he hath made me a father to Pharaoh That is a counseller or a guide The like is said of Miâ—hah's Levite Judg. 17. 10 11. And Michah said unto him Dwell with me and be unto me a father and a priest c. and the young man was unto him as one of his sonnes the drift therefore of these vvords here is to shevv that by his advice and counsel Pharaoh had yielded himself to be directed as a sonne follovvs the direction of his father Vers 15. And after that his brethren talked with him Having novv overcome their former astonishment and fear they talk vvith him about all things vvherein either he or they might desire to be satisfied Vers 22. He gave each man changes of rayment That is robes or upper garments vvhich they used in those countreys often to change as vve our cloaks and govvns or else by change of rayments is meant choice garments called so to distinguish them from such as are vvorn every day And these vvith other gifts he conferres upon them not onely to shevv his love but also that they might confirm the truth of their message and make both vvives and others the more vvilling to come dovvn into Egypt Vers 28. It is enough That is Here is proof enough that Joseph is alive or else he speaks it to expresse his joy that he was alive be he in so happy a condition or not this is enough for me that he is alive CHAP. XLVI Vers 3. FEar not to go down into Egypt There might be many causes of Jacobs fear 1. because in the like necessitie Isaac was forbidden to go thither Gen. 26. 2. And the Lord appeared unto him and said Go not down into Egypt Again because this removall was a kind of forsaking the land of promise which must needs be the more bitter because the land of Canaan was also a sacramentall pledge of the heavenly Canaan 3. Because he might remember that which God had said to Abraham Gen 15. 13. That his seed should be afflicted in Egypt many years 4. Because he might fear lest his seed should be infected with the idolatry or other sinnes of Egypt all these the Lord removes in this comfortable vision Vers 4. And I will also surely bring thee up again Though the dead body of Jacob wore brought back out of Egypt into Canaan Gen. 50. 7. And Joseph went up to bury his father c. yet
the earth is to ascribe to the creature Gods peculiar Prerogatives Doubtlesse no other angel is here meant but he that is one God with the Father and therefore here joyned with God to the clearing whereof also observable it is that this word blesse is here in the originall of the singular number though it have relation both to God and the Angel mentioned in the foregoing words The God which fed me all my life long unto this day the Angel which redeemed me from all evil blesse the lads which should not have been if in both clauses Jacob had not spoken of one and the same almightie God And let my name be named on them That is though they were born in Egypt out of my family yet let them be numbred amongst my sonnes and so let them inherit the blessings promised to Abraham and his seed for ever Vers 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim c. Though Joseph knew that his father was in this action guided by a propheticall spirit to wit in blessing his children yet supposing that he might be mistaken in this circumstance of the imposition of his hands by reason of the dimnesse of his sight he seeks to reform this errour as he deemed it by informing his father that he had laid his right hand upon the younger Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them even before he had added the blessing set down in the former verses though here it be related by Moses after the blessing Vers 19. But truly his younger brother shall be greater then he This was most evidently fulfilled in the dayes of Jeroboam in whom the dignitie of that kingdome was settled upon the tribe of Ephraim whence all those ten tribes are usually called Ephraim Esai 7. 2. And it was told the house of David saying Syria is confederate with Ephraim Vers 22. Moreover I have given to thee one portion above thy brethren c. Because there was one portion of land in Canaan which was Jacobs not onely by Gods donation as vvas all the land of Canaan but also by a speciall civill right this he now bequeaths to Joseph to whom he intended to transferre the dignitie of the firstborn 1. Chron. 5. 1. His birthright was given unto the sonnes of Joseph the sonne of Israel c. for though it vvas now as well as the rest of the land in the hand of the Canaanites yet he did assuredly believe that God would cast out the inhabitants and plant his posteritie in their room and therefore as a pledge hereof to confirm Josephs faith herein and the better to take off his affections from the delights of Egypt and to pitch them upon the expectation of Gods promise herein he novv bequeaths to him this parcell of land which should be his childrens over and above that lot which in the common division of the land should befall them That this portion of land vvhich Jacob gave to his sonne Joseph vvas nigh unto Shechem vvhich in processe of time vvas corruptly called Sychar is evident by the words of the evangelist John 4. 5. Which is called Sychar near to the parcell of ground that Jacob gave his sonne Joseph And there though many Expositours understand it of the citie Shechem with all the field or territories adjoyning which say they according to this prophecie of Jacobs fell to the sonnes of Joseph when the land vvas divided amongst the tribes Josh 17. 7. The coast of Manasseh was from Asher to Michmethah that lyeth before Shechem yet I conceive it is onely meant of that parcell of land which there he bought of Hamor Shechems father for an hundred pieces of money as is related Gen. 33. 19. which hereupon became his own proper inheritance and there afterwards therefore Jacobs sonnes fed their fathers flocks Gen. 37. 12. and there Josephs bones were buried by the Israelites when they came into Canaan as in the inheritance peculiarly bequeathed him by his father Jacob Josh 24. 32. The bones of Joseph buried they in Shechem in a parcell of ground which Jaâ—ob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver and it became the inheritance of the children of Joseph Nor is it of any great moment that is objected that so small a parcell of ground was not worth the bequeathing to so great a man as Joseph was now for vve cannot think it vvas so small a tract of ground that Jacob bought for the feeding of his cattel that vvere very many But besides not so much the quantity as the qualitie of the gift is to be regarded for this being all he had in Canaan by vvay of purchase Jacob by bequeathing this in speciall to Joseph did as it vvere designe him his heir and conferre upon him the dignitie of the firstborn vvhich vvas no small Prerogative The greatest difficultie in these vvords is vvhy Jacob saith that he took this portion of the land of Canaan novv bequeathed to Joseph out of the hand of the Amorites with his sword and with his bow And for satisfiing this doubt there are severall ansvvers given by Expositours for first some say that it is usuall in the Scripture to speak prophetically of things to come as if they were done already so the birth of Christ is foretold by the Prophet Esai 9. 6. under these terms Vnto us a child is born and so say they here Jacob out of the assurance of his faith speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it vvere done already 2. Others hold that he speaks this vvith reference to the slaughter of the Shechemites by the svvord of his sonnes and servants vvhich fact hovvever he detested and abhorred yet because they armed themselves as it vvere under his name and in revenge of vvrong done to him and his and because through â—ods just vengeance upon the Shechemites and his singular favour to Jacob the land the inhabitants vvhereof they had utterly destroyed fell to him the neighbouring inhabitants not daring to oppose him by reason of a divine terrour vvherevvith they vvere stricken and so he through Gods providence reaped the benefit of that desolation vvhich his sonnes had vvickedly made in those parts therefore he affirms here that he took it out of the hand of the Amorite with his sword and with his bow 3. Some again conceive that when Jacob removed to Hebron after the slaughter of the Shechemites the bordering inhabitants entered upon the territories of Shechem and together with the rest also took into their hands that parcell of ground which Jacob had there purchased which when they would not restore Jacob did by force of arms drive them out and so recovered his own rightfull possession which however it were not before related sufficient it is that it is
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of sâ—all dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou canâ—t not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
now to go up and take possession of the land which God had promised them Deut. 1. 20 21. And I said unto you Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us Behold the Lord thy God hath set the land before thee go up and possesse it the people already no doubt through iâ—fidelity beginning to fear the event desire that first they might send some certain men not onely to search out the fertility and strength of the land but also to take knowledge of the wayes and passages rivers fords and mountains by which they were to go ver 22. Moses not knowing their distrustfull hearts likes well the motion vers 23. and consulted with God who thereupon returned this answer here set down yielding or giving way to their motion but in displeasure for their greater hurt and that no question because of their present infidelity and appointing them to send men that might search the land of Canaan even the land which God before had spied for them Ezek. 20. 6. and searched out Deut. 1. 33. Vers 2. Of every tribe of their fathers shall ye send a man every one a ruler among them There was one sent of every tribe that every tribe might be satisfied by a witnesse of their own and all Princes in their tribe as most likely to be courageous and that their testimony might be of more credit not of the baser sort because the businesse was weighty Vers 6. Caleb the sonne of Jephunneh His name signifieth hearty and he brought Moses word again as it was in his heart Josh 14. 7. Vers 11. Of the tribe of Joseph namely of the tribe of Manasseh Why is this clause prefixt before the tribe of Manasseh rather then Ephraim either because Manasseh was Josephs first-born or rather onely as a hint of that priviledge which Joseph had and so it is no more then if he had said of that tribe which came of Josephs other sonne namely of Manasseh you shall send Gaddi the sonne of Susi Vers 16. And Moses called Oshea the sonne of Nun Jehoshua This name Jehoshua is elsewhere ordinarily written Joshua and sometimes Jeshua as Neh. 8. 17. and in Greek Jesus as Acts 7. 45. where Stephen saith that the tabernacle of witnesse made in the wildernesse their fathers that came after brought in with Jesus into the possession of the Gentiles and Heb. 4. 8. If Jesus that is Joshua had given them rest then would he not afterward have spoken of another day and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus saith the Angel to Joseph concerning Christ the sonne of the virgin Mary for he shall save his people from their sinnes so that evident it is that this faithfull servant of God who afterwards succeeded Moses in the government of Israel and was now one of the spies sent to search the land of Canaan was called Jehoshua or Joshua by Moses to signifie that he should save his people from their enemies the Canaanites and bring them into the promised land and should therein be a notable type of Christ the onely Saviour of the world But may some say Oshea which was his former name doth also signifie a Saviour and why then was his name changed I answer many reasons are given for this by Expositours but the most probable is this that by adding Jah which is the proper name of God Psal 68. 4. contracted of Jehova or as some think by adding the first letter of Jehova to Oshea so to make his name Jehoshua thereby was signified that he should not onely be a Saviour but also the Lords Saviour implying that he should by authority from God and by the help and assistance of God be the Saviour of his people and therein also the more manifestly a type of Chriâ—t who is the Lords anointed and the Lord our righteousnesse Jer. 23. 6. When his name was thus changed it is not expressed onely we see that he is called Joshua in the story of Moses before this to wit at the â—ight which he had with the Amalekites Exodus 17. 9. Vers 17. Get you up this way South-ward c. Or by the South meaning the South part of the land of Canaan which was nearest to them Vers 21. So they went up and searched the land c. It may be probably thought that they went not all together but divided themselves for going all together they would have been suspected neither could they have viewed the whole countrey in so short a time and so they went quite through the land from one end to the other that is from the South to the North for so much is implyed in these words so they went up and searched the land from the wildernesse of Zin c. for the wildernesse of Zin here spoken of is not the wildernesse of Sin that bordered upon Egypt Exod. 16. 1. but a wildernesse called by a name much like the wildernesse of Zin which lay on the South of the land of Canaan Numb 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land onely Rehob lay more towards the West-side of the land and Hamath towards the Eaâ—â—-side and therefore it is said that they searched the land unto Rehob as men come to Hamath because being come to Rehob they struck over East-ward from Rehob to Hamath or because they searched all that Northern tract as men usually go from Rehob to Hamath Vers 22. And they ascended by the South and came unto Hebron where Ahiman c. Having in the former verse generally related how the spies searched the land quite through from the South to the North and from the West to the East here Moses undertakes to relate â—ome particular passages that were most memorable either in their going out or coming back again and so shewing how they went up by the South for there they entred the land he tells us how they came to Hebron a citie in the South parts of Canaan where Abraham and Isaac and Jacob with their wives were buried and there they saw certain huge giants Ahiman Shesui and Talmai who were afterwards expelled thence and slain by Caleb Josh 15. 14. and are here called the children of Anak ether because they were indeed his sonâ—es which seems most probable because it is said Josh 15. 13. that Arbah from whom Hebron was called Kiriath-arbah or the citie of Arbah was the father of Anak or else because all giants were in those times called the children of Anaâ— Now Hebron was built seven years before Zoan in Egypt This declareth not onely the antiquity of Hebron but also by consequence the goodnesse of the land Vers 23. And they came unto the brook of Eshcâ—l and cut down thence a branch with one cluster of grapes c. Of admirable bignesse which therefore they brought upon a staff betwixt two that it might not be marred
that all the nations of the earth that should hear of them should in every place to the great glory of God talk with admiration of the mighty power of God manifested in his doing such things and of the great love that he bears to that people and yet withall he would magnifie his justice and severity against their sinne too in cutting off all those that had now murmured against him before ever their posterity came to inherit the land yea this last according to our translation seems chiefly intended because this particle But seems to oppose this sentence to that which went before concerning his pardoning them The Lord said I have pardoned according to thy word But as truly as I live all the earth shall be filled with the glory of the Lord. Vers 22. And have tempted me now these ten times That is not once nor twice but many times as Gen. 31. 7. And changed my wages ten times and Job 19. 3. These ten times have ye reproched me It may also be taken properly for now they had rebelled ten times First at the red sea Exod. 14. 11 12. Secondly in Marah Exod. 15. 23 24. Thirdly in the wildernesse of Sinne where manna and quails were given when they murmured for want of bread Exod. 16. 2. Fourthly when at the same time they kept of the manna till the morning Exod. 16. 20. Fifthly when they went out to gather manna on the Sabbath Exod. 16. 27 28. Sixthly at Rephidim Exod. 17. 1. Seventhly by the calf at Horeb Exod. 32. Eighthly at Taberah Numb 11. 1. Ninthly at Kibroth Hâ—ttaavah chap. 11. 4. And now the tenth time upon the searching the land Vers 24. But my ser vant Caleb because he had another spirit with him c. The Lord having threatned in the former verses that none of the Israelites that had â—een his wonders in Egypt c. should ever see the land of Canaan he now excepts Caleb and promiseth that he should go into the land whereinto he went to search it and that his seed should possesse it to wit Hebron and the land adjoyning Josh 14. 9. and that because he had another spirit with him that is he was courageous and bold and was not of such a base cowardly spirit as the others were of and followed the Lord fully to do that which God required But why is not Joshua also named seeing he also followed the Lord fully I answer the former judgement was pronounced onely against the people that were in their tents amongst whom Caleb was and therefore he was excepted but there was no need to except Joshua because he was not amongst the people but attended on Moses Veâ—s 25. Now the Amalekites and the Canaanites dwelt in the valley That is added both to shew the mischief their sinâ—e had done them for which they must now return when they were come to the very borders of the land ready to enter into it as also to shew how necessary it was that they should presently be gone now God had resolved not to carry them in because they lay so near to the enemy for the Amalekites and Canâ—anites dwelt or sat iâ— the valley that is the valley beyond the mountain at the foot whereof the Israelites now lay see vers 40 c. where by this word dwelt may be meant either that they had their continuall abode there or rather that there they had gathered forces and lay in wait for them for so sometimes this word is used for lying in wait Josh 8. 9. To morrow turn you and get you into the wildernesse by the way of the red sea In this they obeyed not neither and being thereupon discomfited stayed after this at Kadesh many dayes Deut. 1. 46. and that as it is likely for the gathering up of their broken troups Vers 18. As ye have spoken in mine ears so will I do to you That is that which you wished to your selves shall now betide you wherein he alludes to that which they had spoken vers 3. Would God we had dyed in this wildernesse Vers 33. And your children shall wander in the wildernesse fourty years and bear your whoredomes c. That is till they have made up the years of their wandring in the wildernesse from their coming out of Egypt full fourty years so that in these fourty years the time past already since they came out of Egypt is included for one whole year and part of the second were past already Deut. 2. 14. And the space in which we came from Kadesh-Barnea untill we were come over the brook Sered was thirty and eight years Now in this the Lord saith their children should bear their whoredomes because it was their fathers whoredomes that is their forsaking of God that did bring this punishment upon their children Vers 34. And ye shall know my breach of promise That is you shall know to your cost what it is to charge me with breach of promise as you have done by suspecting that I would not give you the land whither I had brought you but meant to give you as a prey into the hand of your enemies you shall find to your cost that it was your infidelity your not keeping covenant with me and noâ— my breach of promise with you that hath hindered you from the present enjoying of this land whither I had brought you Vers 37. Even those men that did bring up an evil report upon the land dyed by the plague before the Lord. That is dyed by an extraordinary plague from the hand of God either the pestilence threatned vers 12. or some other judgement and that immediately the cloud the testimony of Gods presence still remaining upon the tabernacle And thus by the present judgement inflicted on them the people must needs be stricken with the more fearfull apprehension of the judgement that did abide them also and therefore it is said vers 39. the people mourned greatly having now indeed just cause to weep whereas before vers 1. they wept causelessely Vers 41. And Moses said Wherefore now do yoâ— transgresse the commandment of the Lord c. To wit being first commanded of the Lord so to say See Deut. 1. 42. And the Lord said unto me Say unto them Go not up neâ—ther fight for I am not among you lest ye be smitten bâ—fore your enemies Vers 43. For the Amalekites and the Canaanites are there before you That is on the top of the hill lying in readinesse to set upon you and therefore are said to come down vers 45. Vers 44. Neverthelesse the ark of the covenant of the Lord and Moses departâ—d not out of the camp The ark removed not but at the removall of the cloud Numb 9. 15. which God not taking up now he shewed thereby his dislike of their enterprise Moses therefore obeying the Lord would notgo with them so they went without the Lord without the signes ofhis grace and company of his ministers Vers 45. Thâ—n the Amalekites came
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâ—stly they dishonour God and forget how able God is to defend them whoâ—e work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâ—ssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of â—heirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâ—re pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some â—ake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever first because the Lord had blessed them that is he had prospered them so that they were able to pay for that which they had occasion to desire of them secondly because the Lords eye was upon them to take care of them in their travels through the wildernesse for that is the meaning of those words He knoweth thy walking through this great wildernesse so that having God to watch over them they need not seek to supply themselves in an unlawfull way and thirdly because they had found this true already for fourty years together and therefore might the more securely rest upon God These fourty years the Lord thy God hath been with thee thou hast lacked nothing Vers 9. I have given Ar unto the children of Lot for a possession Ar was a chief mountain and the city thereon the royall city in the Moabites land Numb 21. 15 28. and so it is put here for the whole countrey Vers 10. The Emims dwelt therein in times past a people great and many and tall as the Anakims By interpretation terrible ones Gods hand must needs be acknowledged in driving out such giants before the Moabites which happely is alledged here first as an evidence that God had given them that land which was not therefore to be taken from them by the Israelites and secondly as an encouragement to the Israelites for if God had done this for the Moabites much more might they expect that he would do it for them Vers 20. The Ammonites call them Zamzummims That is presumptuous wicked ones See the note on verse 10. Vers 23. And the Avims which dwelt in Hazerim even unto Azzah the Caphtorims c. The Caphtorims here mentioned are the Philistines or else some other people that joyned with the Philistines and drave out the Avims which dwelt in Hazerim that is the land of the Philistines and possessed their countrey See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 14. Vers 26. And I sent messengers out of the wildernesse of Kedemoâ—h There was a city of that name in Sihons countrey Josh 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace which was according to the Law after given Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable See the note upon Numb 21. 21 22. Vers 28. Onely I will passe through on my feet We will ask nothing of thee gratis but onely this that we may passe through thy countrey Vers 29. As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me For though the children of Esau denyed them a passage through their countrey which was the nearest way Numb 20. â—0 21. yet when they turned aside and went along by their coast in the outskirts of their countrey they permitted this and withall the people afforded them meat for their money as is evident by this place so it seems it was too with the Moabites Indeed some couceive that they onely allowed them a passage through their countrey but refused them provision which they ground upon that place Deut. 23. 3 4. But I rather think the meaning of that place is that they did not come forth to meet the Israelites with bread and water as those use to do that wish good successe and rejoyce in the welfare of the people to whom they bring it for this they might fail in and yet the people might sell them provision as they went along and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey and did sell them meat and water for their money though it is true indeed that afterwards when the Israelites had destroyed Sihon and Og and their people fearing lest they should do the same to them because the land of the Moabites bordered upon these countreys they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able Numb 22. 1 c. Vers 34. And utterly destroyed the men and the women c. This doubtlesse they did by the speciall command of God and it was much according to the Law afterwards given them Deut. 20. 16. Vers 36. And from the citie that is by the river To wit Ar Numb 21. 15. Vers 37. Onely unto the land of the children of Ammon thou camest not nor to any place of the river Jabbock c. To wit on the outside of Jabbok which was the border of the Ammonites Josh 12. 2. with whom God had charged them not to meddle verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok of which Moses had said before that the bordâ—r of the children of Ammon was strong Numb 21. 24. It is iâ—deed said Josh 13. 24 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon but that is meant of the land which was now in the possession of Sihon King of the Amorites though it had formerly belonged to the children of Ammon till Sihon took it from them for with the land which was in the possession of the Ammonites at this time the Israelites did not meddle as is here fully expressed CHAP. III. Vers 2. ANd the Lord said unto me Fear him not c. Because this King was a giant of such a formidable stature vers 11. therefore the Lord doth particularly encourage his people not to be afraid of him Vers 4. Threescore cities all the region of Argob the kingdome of Og in Bashan As if it had been said There were amongst others 60. cities which we took in the region of Argob a province or shire in Bashan and therefore it is called the region of Argob which is in Bashan 1. Kings 4. 13. Vers 5. All these cities were fenced with high walls gates and barres c. The strength of this countrey is here thus described both thereby the better to set forth the mighty power of God who had subdued so strong a countrey before them and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies Vers 9. Which Hermon the Sidomans call Sirion c. Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead and oâ—hers that which is elsewhere called Lâ—banus however evident it is that in the Scripture it is called by five severall names to wit Hermon Sirion and Shenir here and then Sion Deut. 4. 48. and Hor Numb 34. 7. and that partly because by divers people it was diversly named and partly with
them taken away before our eyes and therefore also is that added vers 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see because doubtlesse the sorrow that enters to the heart by the eye doth usually cut deeper then thaâ— which enters by the eareâ— and secondly that their eyes should look and fail with longing for them c. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children or else because there is mention made of longing for them that they should expect and wait for some help for the rescuing of their children even till eyes fail with waiting but all in vain in that they should never be able to deliver them Vers 33. The fruit of thy land and all thy labours shall a nation which thou knowest not eat up c. From whom the lesse mercy can be expected and withall God implyes how vain their hope of peace should be grounded with their friendship with all the nations about them since he was able to bring a nation upon them whom they know not and whom therefore they never feared Vers 36. The Lord shall bring thee and thy King which thou shalt set over thee c. Observable it is that it is so expressely noted that not onely they but their King also should be carried into captivity for first hereby is implyed the universalitie of the judgement in that not so much as their King should be able to escape out of the hand of those over-bearing enemies and secondly it is a great aggravation of any peoples misery when their Kings are cut off that are the chief hope of any state when the head is under water the whole body must needs be in great danger and therefore we shall find in publick judgements the people of God have still lamented above all for the losse of their prince as Lam. 4. 20. The breath of our nostrils the anointed of the Lord was taken in their pit of whom we said Vnder his shadow shall we live among the heathen And there shalt thou serve other gods wood and stone To wit either being seduced by the enticing perswasions of those idolaters amongst whom you shall live there or else forced to it by the tyranny of your Lorâ—s and masters In either of these cases it was a heavy judgement to Gods people as being an evil that endangered their souls and their eternall well-being as so it is here threatned as the most grievous of all miseries yet withall there is couched in these words too an exprobration of this peoples pronenesse to idolatry intimating that then they should â—ave gods enough and bâ—â—lutted with superstitious will-worship to which they were so strongly 〈◊〉 Vers 37. And thâ—◠〈◊〉 â—â—come an astonishment a proverb and a by-word word c. There is much included in this threatning as that their calamities sâ—ould be so great that their very enemies should be astonished at them and that they should be the common table-talk of those that had vanquished them But the chief thing intended is that they should be slouted and scorned and made a laughing-stock in all places whereever they came Vers 38. The stranger that is within thee shall get above thee very high c. Moses had before threatned that the enemies of their land should prevail against them and tyrannize over them but now he addes as a farther degree of misery that the very strangers that formerly lived amongst them onely by permission as sojourners should come to lord it over them and be in farre better condition then themselves and indeed it doth much increase mens distresse when they come to be so farre beneath those that were formerly as farre beneath them Vers 45. Moreover all these curses shall come upon thee and pursue thee and overtake thee c. See the foregoing note upon vers 15. Vers 48. He shall put a yoke of iron upon thy neck till he have destroyed thee Their bondage is here compared to a yoke of iron not onely because it should be so heavy and insupportable by reason of the many g ievous miseriâ—s they should suffer there but also because they should be no way able to break the yoke from off their necks that is to ridde themselves out of their bondage but should continue under it untill it had utteâ—ly coâ—sumed them Vers 49. And the Lord shall bring a nation against thee from farre from the end of the earth as swift as the eagle flyeth Thâ—t is suddeâ—ly unexpectedly and with unresistable violence And indeed the Babylonian the nation here intended is described to be a lyon with eagles wings Dan. 7. 4. and Nebuchadnezzar is likened to a great eagle with great wings as we â—ay see Ezech. 17. 3 12. and there is ofâ—en mention made of their swiftnesse as Jer. 4. 13. Behold he shall come upon us as clouds and his charets shall be as a whirl wind his horses are swifter then eagles Lam. 4. 19. Our persecutours are swifter then the eagles of the heaven they persued us upon the mountains c. A nation whose tongue thou shalt not understand So that it shall not be possible to call for mercy at his hand Vers 5â— And he shall besiege thee in all thy gates untill thy high and fenced walls come down wherein thou trustedst c. This last clause wherein thou â—rustedst is added not onely to intimate that the enemie that God would bring against them would batter down their strongest walls bulwarks but also by way of upbrayding them for putting too much confidence in such things as these which alas should be no help at all to secure them against those enemies that God would send to destroy them Vers 57. And towards her young one that cometh out from between her feet The Hebâ—ew word signifieth her afâ—er-birth and implyeth that the mother should devour both that and the child with it which much aggravates the judgement Vers 62. And ye shall be left few in number whereas ye were as the starres of heaven for multitude Which being direâ—tly contrary to that which God had promised must needs be an evident signe of Gods displeasure against them Vers 63. The Lord will reâ—oyce over you to destroy you and to bring you to nought The drift of these words is to imply how great the indignation of the Lord against them should be that should make him not onely destroy but also rejoyce in destroying a nation that had formerly been so precious in his eyes and for whom he had done such great and wonderfull tâ—ings Nor doth this contradict what the Lord saith Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked c. for though God doth not delight in the destruction of his creatures yet as there is an execution of justice done upon wicked men that despise his mercie the Lord is pleased with it and rejoyceth to
such men either to the breath which will break from the nostrils of some men especially when they are in a great chafe and furie whence is also that expression of Davids concerning the Lords high displeasure and indignation there went up a smoke out of his nostrils Psal 18. 8. or else to the terrour and violence of smoke which will arise and break forth from any combustible matter when it is first set on fire even hiding and covering the light of the heavens with its blâ—â—k clouds Vers 23. And that the whole land thereof is brimstone and salt and burning c. That is dried up barren and good for nothing Brimstone and salt where-ever they abound will so dry up the moisture of any grounds that they will be extremely parched and barren and hence is this expression here used not unlike that also Jer. 17. 6. For he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildâ—rnesse in a salt land and not inhabited Vers 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them The last clause of this verse may be diversly translated If we reade it as it is in the margin of our Bibles Who had not given to them any portion then it contains an exprobration of the ingratitude and folly of the Isâ—aelites in forsaking the Lord who had given them the land of Canaan and many oâ—â—er wayes done so much for them to go and worship other gods who had done and indeed could do nothing for them But if we reade it aâ— it is in our text And whom he had not given unto them then it contains the reason why they did so highly provoke God by their idolatry to wit becâ—use the Lord had not appointed them any such way of worship for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those idâ—l-gods and therefore against that pretence this is opposed that he had not given unto them any such gods nor prescribed them any such way of worshipping him Vers 28. And cast them into another land as it is this day c. These are â—till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey Vers 29. The secret things belong unto the Lord our God but those things which are revealed c. The meaning of these words is plain and easie but yet why they are inserted here and what was Moses drift herein is not easily discerned Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God because it discovers and so gives us a hint to take heed of an ordinary root of disobedience to wit when men are ambitious to know and busily search after Gods secret counsels which they have nothing to do with and by that means are taken off from minding those revealed duties which do so nearly concern them But I rather conceive that this clause is here inserted either by way of explaining what he had formerly delivered to wit that he said not that they should certainly be thus destroyed as is before mentioned No whether your posterity saith he will by their rebellion thus provoke God and so bring this heavy indignation upon the land that is onely known to God â—nd secret things belong â—nto the Lord we must not meddle with them but that which he had said was onely this that if they did thus provoke the Lord then all this ruine should certainly befall them this God had revealed and that which God had revealed it became them and their children seriously to lay to heart or else by way of preventing an objection for if against all this that he had threatned they should object that God was infinitely mercifull and would not therefore destroy his people to this he anâ—wers Secret things belong unto the Lord how farre he will shew mercy either in forbearing you or giving you grace to repent that depends onely upon his secret counsel and we cannot search into it those things which are revealed belong unto us and to our children for ever and that which is revealed is that if we rebell against him he will poure out all these judgements upon the land except by repentance and turning to him we prevent this ruine which is that therefore we must look to that so by avoiding the sinne we may prevent the judgement And this most probably is the full drift of this clause And so Moâ—es â—akes way likewise to those promises of mercy to the penitent which follow immediately in the next chapter CHAP. XXX Vers 1. ANd it shall come to passe when all these things are come upon thâ—â— the blessing and the curse c. As if he had said when thou hast had experience both of the one and the other thou shalt by proof see how much beâ—ter it is to serve God then to rebell against him this will then bring thee â—o turâ—â—o the Lord and the Lord will then again be favourable to thee Vers 3. Then the Lord thy Goâ— will turn thy captivity and have compâ—ssiâ—â— upon thee c. That is upon their serious repentance So that it is of Gods mercy and compassion rather then any thing else that those that do most seriously râ—pent find favour at his hand Vers 6. And the Loâ—d thy God will circuâ—câ—sâ— thinâ— heâ—rt See chap. 10. 16. Verâ— 9. And thâ— Lord thy God will mâ—ke thâ—e plenteous in â—very work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy lanâ— for good That is he will not bestow these outward blessings upon thee but it shall be for thy good that thou hast them Many are the worse for abundance of outward things then onely are they true blâ—ssings when they are given men for their good Vers 11. For this commandment which I command thee this day it is not â—idden from thee neither is it farre off By the commandment given them in charge which Moses here speaks of is not meant the law onely but the whole doctriâ—e of Moâ—es wherein he had revealed unto them the will of God concerning the way and means of salvation to wit faith in Christ the Messiah and new obedience following thereupon and this â—e saith they could not now neglect undeâ— a pretence of ignorance that they knew it not because God had so fully and effectually made it known unto them Thus the Apostle teacheth us under this place Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith vers 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
she was his wife and to say onely that she was his sister Now though this were in a sense true as Abram afterwards told Abimilech Gen. 20. 12. because she was his near kinswoman his brothers daughter and such in those times were usually called brothers and sisters yet because by saying she was his sister Abram intended that the Egyptians should conceive that she was not his wife but free to be married to any other and so did expose her to great danger in this regard the course he took could not be warrantable but proceeded from weaknesse of faith and humane frailty though withall he might have some hope that God would prevent that mischief Vers 15. The Princes also of Pharaoh saw her Pharaoh was the common name of all the Kings of Egypt as Cesar was of all the Romane Emperours And the woman was taken into Pharaohs house I take it for granted 1. That she was not abused by Pharaoh because the Lord did so tenderly preserve her châ—stity upon a second exposing her to this danger chap. 20. 4. But Abimelech had not come near her 2. That notwithstanding she was some time in Pharaohs house the particulars afterward mentioned of Pharaohs enriching Abram and God plaguing Pharaohs Court cannot be conceived to be all upon a sudden done It is likely therefore that this taking her into the house was both that the king might make known his pleasure of taking her to be his wife and that she might be prepared for the match as we see the like Esther 2. and that she might be entertained as beseemed her that was so beloved of Pharaoh Vers 17. And the Lord plagued Pharaoh c. with great plagues What â—hese plagues were the Scripture being silent it is but a foolish curiositie to inquire Vers 18. And Pharaoh called Abram and said c. Pharaoh understanding either by revelation as Abimelech chap. 20. 3. God came to Abimelech in a dream by night and said c. or by the confâ—ssion of Sarai her self or by some other means that Abram was Sarais husband he presently apprehends that for this it was that he and his house vvere so plagued and therefore makes haste to restore her Vers 20. And Pharaoh commanded his men c. The reasons of this dismissing Abram and Sarah out of Egypt may be probably these 1. Because he desired to have Sarah gone out of his sight 2. Because of his present displeasure vvho no doubt vvas offended that by their means he vvas thus punished 3. Lest his houshold-servants or people stung vvith the sense of vvhat they had suffered or envying the riches vvhich Abram had there gathered should offer them violence and so the land should be again plagued for them And therefore vve see he doth not onely dismisse them but also gives his servants charge to see them safely conducted out of his Dominions CHAP. XIII ANd Abram went c. into the South Meaning the Southern parts of Canaan vvhich lay next to Egypt Gen. 12. 9. And Abram journeyed going on still towards the South for othervvise vvhen he vvent out of Egypt tovvard these parts he vvent Northvvard Vers 5. And Lot also that went with Abram had flocks and herds and tents Which implies also many servants that dvvelt in those tents This Moses vvould imply that although Lot had hitherto gone along still vvith Abram yet he had an estate a stock apart by himself they had their severall tents flocks herds and servants c. Vers 6. And the land was not able to bear them There vvas not pasture and vvatering places enough for such a multitude of cattel and thence it seems the strife arose betvvixt their herdsmen Vers 7. And the Canaanite and the Perizzite dwelled then in the land This is added to shevv that by reason the Canaanites and the Perizzites vvhich seem to be a family or colony of the Canaanites Gen. 10. 18. Afterward were the families of the Canaanites spread abroad had settled themselves long before in that part of Canaan and taken up the greatest and best part of the pasture therefore Abram and Lot vvere straitned for their cattel and besides there may be a reason implied in these vvords vvhy Abram vvas so carefull to stop all dissention betvvixt them lest it might have been an offence to the Heathen Vers 10. And Lot lifted up his eyes and beheld all the plain of Jordan c. like the land of Egypt as thou comest unto Zoar. This clause as thou comest unto Zoar must in the sense of it be joyned to the first part of the sentence and beheld all the plain of Jordan for the meaning is this That all the plain of Jordan even unto Zoar vvas exceeding fruitfull and pleasant like to Paradise and Egypt vvhich by the overflovving of Nilus vvas ever esteemed a most fruitfull countrey Vers 15. For all the land which thou seest That is the whole land of Canaan for he saith not so much of the land as thou seest but all the land which thou seest To thee will I give it and to thy seed for ever To clear this place fully we must knovv that in this promise of the land of Canaan as under the sacramentall signe the true and heavenly Canaan was also included Heb. 11. 10. For he looked for a City which hath foundations whose builder and maker is God Again we must know that by the seed of Abram may well be meant 1. the people of Israel as usually 2. Christ as Gal. 3. 16. And to thy seed which is Christ and 3. all the faithfull members of Christ both Jews and Gentiles who in Christ are made the seed of Abram children by promise Rom. 9. 6 7 8. In Isaac shall thy seed be called That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the seed Now as the heavenly Canaan is here implied this clause for ever we may extend to eternitie for it is conferred upon Christ and those that believe in him the true seed of Abram for ever and ever But the Promise hath primarily respect unto Canaan that land which Abram now beheld with his eyes and so conceiving the words we must know that it is promised to Christ absolutely who is the true Lord and owner not onely of the land of Canaan but of the whole earth and so shall be for ever Psal 2. 6 7 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession and then to the Israclites it is promised for ever but conditionally if they should ever walk in obedience before God But there is no such condition expressed I answer 1. that the condition of temporall promises and threatnings is not alwayes expressed as Jonah 3. 4. Yet fourty dayes and Nineveh shall be overthrown 2. that this condition is expressed elsewhere Deut. 4. 25 26. When thou shalt beget children
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâ—gne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâ—sieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ— and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sâ—nne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâ—turah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
Isaac Thus testifying his faith that Isaac and his seed should onely enjoy the land of Canaan Vnto the East-countrey A part of Arabia and hence is mention made of the sonnes of the East Job 1. 3. it is said of Job that he was the greatest of the sonnes of the East Vers 8. An old man and full of years Hereby is meant a willingnesse to die without desiring longer life on the earth And was gathered â—nto his people This phrase signifieth the immortality of the soul and that men when they die die not like beasts but that their souls passe to an everlasting estate and condition Vers 16. These are the sonnes of Ishmael and these are their names by their towns and by their castles That is after these names were their severall castles and towns called Vers 18. And he died in the presence of all his brethren Some reade and he dwelt however see chap. 16. 12. He shall dwell in the presence of all his brethren for certainly the same is intended here as accomplisht that was there foretold Vers 20. The daughter of Bethuel the Syrian of Padan-aram By Padan-aram is meant a part of Syria the same that is called Gen. 24. 10. Aram-naharaim in the Hebrew for the Greek turneth them both Mesopotamia of Syria Padan in the Syrian tongue signifieth a pair or couple and it seems therefore that this part of Aram or Syria vvas so called because it lay betvvixt tvvo rivers vvhence also the Greek vvord Mesopotamia as it vvere in the midst of the rivers Vers 21. And Isaac intreated the Lord for his wife That is he prayed many years together and at length God heard his prayers Vers 22. And she said If it be so why am I thus These vvords I conceive to be spoken out of an admiration and fear If it be so why am I thus that is if I be vvith child as I have hitherto believed vvhat is the reason of this strange and extraordinary struggling in my vvomb this is not like the motion that other vvomen feel at their quickning and what should I think is the reason of it And therefore is it that she presently went to enquire of the Lord that is she went into some secret place to pray and received the following answer by some revelation from God Vers 23. Two nations are in thy womb c. This answer God returned Rebekah to satisfie her concerning that strange and supernaturall struggling of the children that were in her womb wherein she is informed 1. that she had two sonnes in her womb that should be the heads of two severall nations the Edomites and the Israelites the one the posterity of Esau the other the posterity of Jacob 2. that these two nations should differ much the one from the other and not agree together but be crosse and contrary one to the other the which is implyed in these words two manner of nations shall be separated from thy bowels as they should be divided in regard of their habitation seated in two severall countreys so they should differ much in their laws Religion and manners and be so farre from living at unity as brethren that descended from the same loyns that they should be almost alwayes at variance one with the other and indeed to signifie this it was that these two Twinnes did now so struggle together in her womb 3. that the one people should be stronger then the other that is the Edomites the posterity of Esau the elder brother should be stronger then the Israelites the posterity of Jacob the truth whereof the story of these two Nations doth sufficiently manifest As Esau was stronger then Jacob and therefore Jacob was forced to fly from his fury Gen. 27. and at his return From Mesopotamia to crouch to him and by presents to seek his favour Gen. 32. and Gen. 33. 3. He passed over before them and bowed himself to the ground seven times untill he came near unto his brother so the Edomites were a long time a Nation farre more potent then the Israelites as may be seen by their churlish answer to the Israelites Num. 20. 18. And Edom said unto him thou shalt not passe by me lest I come out against thee with the sword and 4. that notwithstanding the elder should be the stronger yet in the conclusion the younger should prevail and get the better of the elder and so the elder should serve the younger How this was accomplisht carnally to wit in the Israelites subduing of the Edomites is evident in severall places of sacred story 2. Sam. 8. 14. He put garrisons in Edom throughout all Edom put he garrisons and all they of Edom became Davids servants 1. Kings 22. 47. There was then no King in Edom a Deputy was King Obadiah 17. 18. And the house of Jacob shall possesse their possessions And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shall not bâ— any remaining of the house of Esau c. But withall we must know that under this expression which most evidently hath respect to fleshly prerogatives there is also covertly foretold the preheminence and superiority of the younger brother and his posterity above the elder in regard of spirituall priviledges as 1. that his should be the birthright 2. that the inheritance of the land promised to Abraham should be settled upon him 3. that out of his loyns the Messiah should spring and 4. that the blessing of the Adoption and Covenant c. should be conferred upon him and his posterity To these spirituall priviledges S. Paul applies these words Rom. 9. 11 12. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth it was said unto hâ—r The elder shall serve the younger And though it is evident that â—saac did not thus understand this Oracle because he sought to conferre the blessing upon Esau chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children or that he would wittingly seek to crosse that which God had made known to them yet it may be most pâ—obably conceived that Rebekah did thus understand this prediction concerning the preheminence of the younger and upon that very ground because she knew it was so decreed of God did so confidently afterward plot to have the blessing conferred upon the younger against Isaacs intention Vers 25. And the first came out red all over like an hairy garment and they called his name Esau Which signifieth made or perfected because he was born hairy more like a man then a child Vers 26. And his hand took hold on Esau's heel and his name was called Jacob That is one that held by the heel or supplanted because when he was