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
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
lye intending withall to draw him out secretly afterward and so to restore him to his father Observable indeed it is that Reuben should do this who being Jacobs eldest sonne and that by Leah had most cause to be jealous of and inraged against the suspected superioritie of this sonne of Rachel But herein was the power of God magnified vvho made him the instrument of delivering Joseph that vvas most unlikely to have done it and yet there may be some reasons withall conceived why Reuben above all the rest should seek to rescue Joseph out of their hands for having lately repented him of that his foul incest with Bilhah his fathers concubine for vve cannot think that the Patriarchs vvhen they fell so grievously did also runne on in a state of impenitency he vvas doubtlesse the more tender of having any hand again in such a high degree of vvickednesse and vvas happely glad to have so fair an occasion to assvvage his fathers displeasure conceiving evil against him for his former sinne and fearing lest this intended vvickednesse should it come to his fathers knovvledge vvould be chiefly charged upon him even because of his former offense Vers 28. Then there passed by Midianites The Merchants to vvhom Joseph vvas sold are in severall places called sometimes Ishmaelites sometimes Midianites vvho yet vvere tvvo distinct nations the one of Ishmael Hagars sonne the other of Midian Keturahs sonne Gen 25. 2. but because they dvvelt both in Arabia it is most likely that there vvas in this company of Merchants both Ishmaelites and Midianites vvho did traffick together and to that purpose vvere going together into Egypt and are therefore called sometimes Ishmaelites sometimes Midianites And they drew lift up Joseph out of the pit Reuben being formerly upon some pretence slipped avvay from them that he might go about some other vvay take Joseph out of the pit without their knowledge in his absence they sold him to these Arabian Merchants and chuckerd themselves no doubt with thinking how farre they should be now from crouching to him that was himself made a bondslave Doubtlesse Joseph did both before when they cast him into the pit and now again earnestly beg of them with many tears that they would not do it as is evident by their own confession Gen. 42. 21. And they said one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear but malice had for the present hardened their hearts Vers 29. And he rent his clothes As the custome was in those times when any grievous calamitie or sorrow befell men either thereby to expresse how their hearts were broken and torn with grief and anguish of spirit or else how little comfort they took in any thing and how little they cared what became of them not minding those things which were most usefull for them Vers 30. And he returned unto his brethren and said The child is not Hereby meaning not onely that he was not in the pit but also that they had slain him in his absence as at first they intended for in Scripture those that are dead are said not to be Jer. 31. 15. Rachel weeping for her children refused to be comforted because they were not Questionlesse Reuben for the reasons before noted upon ver 21. was seriously and heartily distressed for that they had done yet evident it is on the other side that when they had told him that they had onely sold him to the Ishmaelites and had not slain him he consented to conceal this their fact from their father and to deceive him with a forget tale because he should otherwise have stirred up the hatred of all his brethren against him wherein though he cannot be excused from sinning greatly yet he was farre lesse guilty then the rest of his brethren Vers 35. And all his daughters rose up to comfort him He might have other daughters besides Dinah though they be not mentioned but however hereby may be meant his sonnes wives or their daughters But he refused to be comforted That is so farre did his passions prevail over him that he minded not what they said to him but even gave way to the extremitie of his sorrow which is noted as an infirmitie in this good Patriarch but chiefly to aggravate the wickednesse of his sonnes who had brought this sorrow upon their father yea upon Isaac their aged grandfather too for he lived thirteen years after this as is before noted ver 1. and had therefore his share doubtlessâ— in this sorrow CHAP. XXXVIII Vers 1. ANd it came to passe at that time c. It is very hard to determine of what time this is meant when Judah went to his friend Hirah the Adullamitâ— that is that dwelt in Adullam a city mentioned Josh 19. 35. and so by his means married the daughter of Shuah the Canaanite and that because it is evident that from the time of Josephs being sold into Egypt unto the time of Jacobs going down thither to him there were but three and twenty years at the most for he was sold at seventeen years old chap. 37. 1. Joseph being seventeen years old was feeding the flock c. from which time till he was exalted in Pharaohs Court there were but thirteen years chap. 41. 46. And Joseph was thirtie years old when he stood before Pharaoh King of Egypt c. to which if we adde the seven plenteous years that were in Egypt after his exaltation and the two years and upwards that were spent of the famine ere Joseph sent for his father and his family chap. 45. 6. For these two years hath the famine been in the land c. this will make up at the time of his coming into Egypt about three and twenty years and yet it must needs be yielded that all these things related in this chapter were done before Jacob removed out of Canaan into Egypt and how they could be done within the compasse of so few years it may seem very questionable Some Expositours hold that these words And it came to passe at that time must be strictly taken with reference to that which went before in the former chapâ—â—â— â—o wiâ— that Judah did this in that very year or thereabout when Joseph was sold into Egypt and that 1. because the words are so expresse that at that time Judah thus married neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah but onely this because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah 2. Because till Joseph was sold into Egypt Judah dwelt amongst his brethren and therefore as is likely it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite And that all these things here related concerning Judah and his children might well be
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
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
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
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
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
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
born he came out of his Mothers womb immediately after his brother that was born before him holding him by the heel as if he would have pulled him back that he might be born before him which doubtlesse was purposely so disposed by the providence of God as a signe presaging what should afterward come to passe to wit that he should by cunning supplant his brother and get the preheminence of the birthright and blessing from him Vers 27. And Esau was a cunning hunter c. Their different conditions are herein expressed Esau was a man that followed his pleasure a cunning man and valourous Jacob a plain man that is a man of little note in comparison of his brother there was not that shew of outward strength and valour in him he was a good plain man dwelling in tents that is he lived a plain shepherds life and was not so conspicuous for outward glory It is true indeed that the word in the Originall here translated plain signifies upright sincere and without gulle neither do I deny but that this also may be intended in this place to wit that Jacob was a candid plain-hearted man for such Jacob was doubtlesse in his whole conversation though in that particular of getting away the blessing from his brother being carried away with his mothers counsel and his desire of the birthright he failed through infirmity and used more disseâ—bling and fraud then upright and plain-hearted men can in any businesse well endure to use But yet I say that exposition concerning the plainnesse of his course and condition of life doth best suit vvith the drift of this place as is evident by the opposition vve may note betvvixt that which is said of Esau and that vvhich is said of Jacob Esau was a cunning hunter a man of the field and Jacob was a plain man dwelling in tents Vers 28. And Isaac loved Esau because he did eat of his venison That is he loved him best his affection vvas most to him as Rebekahs vvas most to Jacob though she loved Esau too Novv because it may vvell be thought that it did not beseem so great and so good a man as Isaac vvas to preferre Esau in his affection npon so slight a ground and so poâ—re a reason as this was because his venison pleased his palate it is conceived by some Expositours that it was not merely for the venison sake that he loved him so dearly but because his sonne Esaus care and diligence in providing for him the meat which he saw he delighted in was in his apprehension a signe that he did greatly reverence respect and love his father and that he would prove the most able and active the fittest for great imployments and the best and stoutest stay and support of their family Vers 30. And Esau said to Jacob Feed me I pray thee with that same red pottage The word Pottage is not in the Hebrew but onely the word red is doubled with that red red and the cause of this was either that not knowing what to call it he onely describes it by the colour and that doubtlesse because it was very red or else because coming home weary and ready to faint vers 29. he speaketh as one in haste and greedily longing for it undoubtedly he might have had other food in his fathers house and therefore this so sudden and earnest desire of that food which his brother had provided for himself must needs proceed 1. from the extremity he was in being ready to faint 2. from the eager desire of his appetite towards that meat which in this extremitie his eye first pitched upon Therefore was his name called Edom. That is Red. When and by whom this name was given him it is uncertain happely it was in processe of time when he had lost his birthright which might make this passage the more seriously thought on but however this was the occasion because of this his immoderate desire of this red broth he was called Edom and so this name was a kind of brand set upon him for his greedinesse and profanenesse Vers 31. Sell me this day thy brithright The birthright made them first in honour under their parents Gen. 49. 3. Reuben thou art my first-born my might and the beginning of my strength the excellency of dignitie and the excellencie of power 2. it gave them a double portion of their fathers goods Deut. 21. 17. He shall acknowledge the sonne of the hated for the first-born by giving him a double portion of all that he hath 3. it advanced them to the government of the family Gen. 4. 7. Vnto thee shall be his desire and thou shalt rule over him and as some think to the Priesthood too and withall it was an outward signe and pledge of being one of those first-born Heb. 12. 23. which are written in heaven fellow-heirs together with Christ of the heavenly kingdome the heavenly Canaan Jacob therefore upon this advantage of Esaus desiring his pottage bargains with him for the birthright and gets it from Esau in the managing whereof to free him from sinne is a needlesâ—e labour since we know that God is often wont to bring good out of evil Vers 34. And he did eat and drink and rose up c. Never troubled at all for that which he had done CHAP. XXVI Vers 1. ANd Isaac went unto Abimelech c. See the note upon â— chap. 20. vers 2. Vers 2. Go not down into Egypt c. God would not allow him to remove into Egypt whâ—ther it seems he was purposed to have gone but limits him to Palestina both because he would thereby shew him how his affections should cleave to the land promised to him and to his seed and also that he might try his faith with bringing him to rest upon his promises whilst he lived in a land where the famine did perhaps in part prevail Vers 3. And I will perform the oath which I sware c. To wit the oath which I sware to thy father Abraham whilst thou wert by For immediately after Isaac should have been offered as a sacrifice did the Lord swear this to Abraham chap. 22. 15 16 17 18. Vers 9. And Abimelech called Isaac and said Behold of a surety she is thy wife This he had said because vers 8. he saw Isaac sporting with Rebekah so holy and unblamable was Isaacs life that worse then this he never suspected Vers 15. All the wells which his fathers servants had digged c. the Phiâ—istines had stopped them c. This injury was great because of the scarcitie of waters and against their covenant and oath Gen. 21. 30. For these seven ew-lambs shalt thou take of my hand that they may be a witnesse unto me that I have digged this well c. Vers 24. And the Lord appeared unto him the same night As it seems to comfort him in regard of the envious proceedings of the Philistines against him Vers 29. Thou art now the blessed
within the compasse of three and twenty years they shew thus to wit 1. That Judah might marry and have his three sonnes Er Onan and Shelah by his wife the daughter of Shuah in the first three years after Joseph vvas sold into Egypt 2. That Er might be marriedto Tamar when he vvas sixteen years old Onan also the following year vvhich was towards the latter end of the seven plenteous years in Egypt about eighteen years after Joseph was sold thither and 3. That in the five following years Tamar might by Judah as is here related conceive with child and bring forth Pharez and Zarah a little before their going into Egypt And whereas it may be objected that Pharez had two sonnes Hezron and Hamul vvhen Jacob vvent dovvn into Egypt Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul to this they answer That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt not because they were then born but because they vvere of Jacobs family in Egypt vvhilest Jacob vvas yet living Thus I say some Expositours understand this place that Judah married this Canaanites daughter contrary no doubt to his father Jacobs mind who vvas himself strictly forbidden to marry amongst them by Isaac that very year that Joseph was sold into Egypt But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt Gen 46. 12. therefore many Expositours yea the most conceive that these vvords And it came to passe at that time must not be taken strictly that Judah married thus at that time vvhen Joseph was sold into Egypt but that it vvas done about that time that is say they at Jacobs first coming into the land of Canaan vvhen he left his uncle Laban and the ground of this their opinion is this because Jacobs coming from Laban vvhich vvas when Joseph vvas six years old as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. give me my wives and my children for whom I have served thee and let me go c. vvith Gen. 31. 40. Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel c. vvas but eleven years before Joseph vvas sold into Egypt consequently not above foure thirty years at the most ere Jacob vvent dovvn thither to Joseph all vvhich time vvill be strait enough if not too little for all these things to be done in that are here related and for the birth of Ezron and Hamul the sonnes of Pharez vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan and yet vvas he then but thirteen years old as being at the utmost but five yâ—ars older then Joseph and had by her Er Onan and Shelah in the three next years after his marriage and though he then married Er his eldest sonne to Tamar vvhen he vvas also but thirteen years old vvhich vvas sixteen years after their coming into Canaan three years at least after Joseph vvas sold into Egypt to this if you adde but three years for the death of Er the marriage and death of Onan the going home of Tamar to her fathers house Judahs incest with her and the conception and birth of her tvvo twinnes Pharez and Zarah the fruit of that incest and then fifteen years more ere Pharez could be marriageable and have those his two sonnes Hezron and Hamul who are numbred amongst those that went dovvn vvith Jacob into Egypt this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt And so they conclude that doubtlesse the time here spoken of vvhen Judah married this Canaanites daughter vvas vvithin a vvhile after their coming into Canaan And indeed neither of these Expositours do suppose any thing impossible yet the first may seem most probable because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of agâ— Vers 7. And the Lord slew him The like also is said of Onan his younger brother vers 10. and the meaning in both places is that they died not an ordinary naturall death but that they were taken away in an extraordinary manner by some remarkable judgement whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites that were in time to come to be rooted out that the Israelites might dwell in their room his children that he had by her proved sonnes of Belial and were destroyed by the just judgement of God upon them Vers 8. Go in unto thy brothers wife c. By this it appears that God had given this in charge to the Patriarchs as many other things which was afterward established by the written Law Deut. 25. 5. If brethren dwell together and one of them die and have no child the wife of the dead shall not marry without unto a stranger her husbands brother shall go in unto her and take her to him for wife and perform the duty of an husbands brother unto her Vers 11. Remain a widow in thy fathers house till Shelah my sonne be grown It is evident that in these words Judah thought to assure Tamar that assoon as his sonne Shelah was marriageable he also should take her to wife and raise up feed to his deceased brethren but withall it is most probable that he meant nothing lesse but onely intended to put her off and that as suspecting that she had some way been the occasion of the death of his other two sonnes as the words following do import For he said to wit within himself Lest peradventure he die also as his brethren did And indeed why â—lse did he send her home to her father she might have stayed awhile unmarried with him and when Shelah was grown we see Judah minded not the performance of his promise as is noted vers 14. yea his own confession makes it manifest vers 26. where he accuseth himself of doing her wrong She hath been more righteous then I because that I gave her not to Shelah my sonne Vers 12. Judah was comforted and went up to his sheep-shearers to Timnath A city in the Philistines countrey which also befell Judahs children for a possession Josh 15. 20 57. This is the inheritance of the tribe of Judah c. Cain Gibea and Timnath Vers 14. And sate in an open place Such open places harlots used Ezech. 16. 25. Thou hast built thy high places at every head of the way Jer. 3. 2. Lift up thine eyes unto the high places and see where thou hast
the return of the Israelites his seed is principally meant And Joseph shall put his hand upon tâ—ine eyes Herein is couched a promise that he should die in peace in the presence of Joseph and the rest of his children Vers 6. And came into Egypt Jacob and all his seed with him To wit besides his servants who also no doubt went with him though they be not named And now was that accomplished which God had said unto Abraham Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs Vers 10. And Shaul the sonne of a Canaanitish woman That cursed stock with whom the Israelites might not ordinarily marry Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan Vers 12. And the sonnes of Pharez were Hezron and Hamul These grand-children of Judah are here numbred with the rest because of Hezron Christ came though it be most probable that they were born in Egypt as is before noted upon the first verse of the thirtie eighth chapter Vers 15. All the souls of his sonnes and his daughters were thirtie and three Counting Jacob for one and leaving out Er and Onan who died in Canaan Vers 26. All the souls were threescore and six The severall numbers before particularly mentioned arise to a greater summe for three and thirtie vers 15. and sixteen vers 18. and fourteen vers 22. and seven vers 25. being put together make up seventie which is indeed the full number mentioned in the following verse But therefore we must know that in this summe of threescore and six 1. Jacob is left out because here he summes up onely his posterity that came out of his loins and 2. Joseph and his two sonnes are here left out because they were in Egypt before Jacob came thither and his purpose is here to summe up onely the number of those of his posteritie that went down with him into Egypt Indeed it cannot be well conceived that Hezron and Hamul the sonnes of Pharez and grandchildren of Judah went down with Jacob into Egypt but that they were born in Egypt as is before noted chap. 38. 1. But first they were the posteritie of those that did go down into Egypt with Jacob and were numbred amongst Jacobs family whilest Jacob was yet living and then there was not the same reason for mentioning all the rest that were born of Jacobs family because of Hezron Christ the Messiah descended and therefore the sonnes of Pharez are added to the rest Vers 27. All the souls of the house of Jacob which came into Egypt were threescore and ten Here the whole family before particularly set down are summed up together and even Jacob and Joseph and his two sonnes are here included that were left out in the totall summe in the former verse The whole family of Jacob were seventie souls which is purposely noted that we might take notice what a miraculous work of God it was that this family of Jacob should within the compasse of two hundred and fifteen years multiply so exceedingly that at their departure there should be of them six hundred thousand that bore arms besides the Levites old men women and children It was indeed a strange and miraculous increase and therefore we see Moses reckons it as one of the most wonderfull works which God had done for that people Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the starres of heaven for multitude The greatest difficultie concerning this place is how it may be reconciled with that relation which Stephen makes of this Acts 7. 14. that when Jacob went down into Egypt he and his kindred there were of them threescore and fifteen souls But to this there are two answers given by Expositours either of which may give satisfaction to wit 1. That Stephen or S. Luke relating the words of S. Stephen did purposely follow the translation of the Septuagint in this place who have here indeed seventie five and not seventie souls and that because the Greek translation of the Septuagint was most frequently used in those times and though it were corrupt in this place and not according to the Hebrew originall yet he would not therefore in a matter of so small consequence set down the number of Jacobs family otherwise then it was there especially considering that in some sense also it was a truth that there went down of Jacobs family at least seventie five souls to wit if their wives also should be added to the number or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses and indeed leaving out Jacob and numbring all of his family that are named here by Moses to wit Er and Onan the sonnes of Judah that died in Canaan and the foure wives which are mentioned here by Moses though not cast up in the totall summe it is clearly true that there are here named of his family or kindred seventie and five souls Vers 28. And he sent Iudah before him unto Ioseph to direct his face unto Goshen That is to give him notice of his coming that he might come to Goshen and meet him there which doubtlesse he did both out of an earnest desire to see Joseph so soon as possibly he could and likewise that by Josephs authoritie both he and his family might be there disposed of to prevent any grudge or discontent amongst the native inhabitants Vers 29. And he fell on his neck c. That is Jacob fell on Josephs neck and wept on his neck a good while Josephs carriage of himself at their meeting is expressed in the former words to wit that he presented himself before his father falling down before him in a lowly manner and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which as a sonne he did owe to his father and now in these words is expressed what Jacob did to vvit that he fell on the neck of Ioseph thus bovving before him and wept on his neck a good while and then brake into those vvords recited in the following verse Vers 30. Now let me die since I have seen thy face c. As before vvhen he heard of Joseph he said I vvil go and see him before I die chap. 45. 28. so novv having seen him he breaks out into this expression of joy Now let me die since I have seen thy face for though ordinarily men are most desirous to live vvhen things go vvell vvith them and most desirous to die vvhen they live in affliction and sorrovv yet it vvas not thus vvith Jacob he vvas alvvayes desirous to be vvith God in heaven and therefore though since the time that he heard of Josephs safetie and advancement in Egypt vvhereto these vvords have chiefly reference he desired earnestly no doubt that he might live to see his face yet novv having
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
intimates withall that this it would come to if it were not prevented Vers 11. Therefore they did set over them taskmasters c. To wit that they might hereby both impoverish them and waste their estates and withall keep them from multiplying so exceedingly as they had formerly done for whilest they took them off from their own imployments and as bondslaves forced them to work in the Kings service without allowing them any equall recompence for their labours this must needs soon bring them very low in their estates and then withall by overburdening them with extreme labour toyl and drudgery they hoped to waste their strength and to consume them by degrees through weaknesse and sicknesse and so much to abate their number and to prevent their encrease All which misery the Lord suffered the Egyptians to bring upon this his peculiar people 1. Because in this time of their â—ojourning in Egypt the Israelites began many of them to be corrupt in their religion and to commit whoredome with the Idoles of Egypt and so the Lord cast them into this fiery furnace of the Egyptian bondage that he might purge them from these pollutions hence is that of Joshua to the Israelites Josh 24. 14. Put away the Gods which your fathers served in Egypt and that complaint of the Lord concerning his people Ezek. 23. 3. That they committed whoredomes in their youth in Egypt and chap. 20. 7 8 9. that when they rebelled against him and did not every man cast away the abominations of their eyes nor did forsake the Idoles of Egypt yet he wrought for his names sake in bringing them forth of the land of Egypt 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt and to make them long after Canaan the promised land to cause them to leave Egypt willingly to remove to Canaan when God should call them thither and that they might have no desire to return thither again when they were once gone which if they did when Egypt had been to them a land of bondage and of such bitter service Num. 11. 5. and 14. 4. And they said one unto another Let us make a captain and let us return into Egypt what would they have done if they had lived in ease and plenty there and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderfull plagues for the better manifestation of his justice and almightie power yâ—a his faithfulnesse also and tender compassion towards his people Vers 14. And in all manner of service in the field That is in the most sordid and toylsome labours of their countrey-imployments as digging and cleansing of their ditches carrying out their dung plowing and tilling their grounds c. Vers 15. And the king of Egypt spake to the Hebrew midwives of which the name of one was Shipâ—rah c. Pharaoh perceiving himself crossed in his first device and that because the more they afflicted the Israelites the more they multiplied and grew he now seeks to bring his purpose to passe another way andthat is by perswading the Hebrew midwives to smother or strangle all their male-children a sure way to prevent their multiplying even in the very birth that so there might be no suspicion that it was purposely done but that it might be ascribed to chance or to the womans hard labour and difficultie of birth Indeed so strange it is that he should hope to perswade the midwives if they were Israelites to lend thus a helping hand to the utter destruction of their own people that thereupon some Writers have concluded that questionlesse the midwives were Egyptians and the Hebrew women were forced to make use of them But methinks it is farre more unlike that the Hebrew women should ever admit to imploy Egyptian midwives in that service then that Pharaoh should hope partly by great promises and partly by severe threatnings to winne the Hebrew midwives to do this that he enjoyned them And besides it would have been in vain for the king to hope to have the businesse carried so secretly and that the people should think that their male-children dyed in the birth and were not at his command made away if he had violently imposed on them Egyptian midwives who upon such an occasion must needs be presently suspected And to this we may adde also that the commendation that is here given the midwives that they feared God doth alwayes in the Scripture signifie the fear of the true God and a higher degree of true pietiâ— then could be in the Egyptians by the mere light of nature And therefore I conceive that the midwives were not Egyptians but Israelites to which our Tranâ—latours seem to enâ—line in translating the Hebrew word here used not the midwives of the Hebrews but the Hebrew midwives As for these two that are here named we must not thence conclude that there were no more for it is not possible that two midwives should be sufficient for this imployment amongst so many thousand women of the Israelites but these two are onely named because they were the chief and perhaps the rest were under their direction and command or rather because he called these first and having made tryall of them meant afterwards to give the same command to the rest till finding that these hâ—d deceived him he gave over this course and then his rage brake openly forth and he enjoyned by publick command that all their male-children should be drowned Vers 21. And it came to passe because the midwives feared God that â—e made them houses Though the midwives â—inned in lying to Pharaoh yet the Lord according to his wonted goodnesse passed by this infirâ—itie of his poore servants and rewarded their piâ—tiâ— and â—ear of him in saving their men-children alive and made them houses that is did greatly increase their posteritie for so the like phrase is used Ruth 4. 11. The Lord make the woman that is to come into thine house like Rachel and like Leah which two did build the house of Israel and withall did prosper them exceedingly in their outward estate according to that of the Psalmist Except the Lord build the house they labour in vain that build it Psal 127. 1. Vers 22. And Pharaoh charged all his people saying c. Failing of bringing about his purpose secretly by the help of the midwives he now openly at last discoverd his rage and by publick proclaâ—ation e njoyns the Egyptians to take the Israelites male-children so soon as they were born by force from them and to drown them in the river That the Egyptians did accordingly with much strictnesse put in execution this bloudy command of their King is evident because Moses parents could not long hide him from those that were imployed in searching after them but yet that by degrees they gave over the prosecuting of
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
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
very grievous hail such as hath not been in Egypt since the foundation thereof That is since it became a land inhabited for so this is explained vers 24 there waâ— hail c. such as there was none like it in all the land of Egypt since it became a Nation And hereby also it is manifest that there was sometimes rain and hail too in Egypt though very rarely and not so ordinarily as in other lands Vers 19. Send therefore now and gather thy cattle c. This he saith chiefly to set forth the terrour of this plague if you provide not saith Moses all will be lost and withall it aggravates the sinne of the Egyptians that having had experience of Gods displeasure yet would not be forewarned that would not be wonne by judgements nor mercie Vers 23. The Lord sent thunder and hail and the fire ran along upon the ground c. The description here given us of this strom of hail is to shew that iâ— came not by the ordinary course of nature but was a supernaturall and extraordinary work of God as appeared 1. in that it fell upon all the land of Egypt vers 25. whereas storms of hail seldome extend so farre 2. that it came at the very houre almost prefixed beforehand by Moses vers 18 3. that onely in the land of Goshen where the Israelites dwelt there was no hail vers 26. 4. that the hail that fell was of such a bignesse and that in Egypt where there seldome was any hail at all that it did not onely destroy their corn and herbs but also brake their trees and killed both man and beast that were in the storm vers 25. and so also the Psalmist saith Psal 78. 47 48. He destroyed their vines with hail and their sicamore trees with great hailstones He gave up their cattle also to the hail and their flocks to hot thunderbolts and so again Psal 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail even fire that ran along upon the ground yet were not the hailstones melted with the heat of the fire nor the flaming fire quenched with the hail Vers 27. I have sinned this time That is now I cannot but acknowledge my sinne he intended not doubtlesse to intimate that he was formerly innocent and had been punished unjustly though now indeed at this time he had sinned against God but his purpose was to make known that now he did plainly see and therefore did willingly at this time acknowledge it that he had sinned against God and therefore that God was righteous and he and his people wicked Vers 29. As soon as I am gone out of the citie I will spread abroad my hands unto the Lord. This time was set by Moses that as soon as he was gone c. he would spread abroad his hands to wit in prayer unto the Lord either with respect to that privacy of retiring by himself which he intended when he undertook to perform this duty or else to testifie his own confidence in God that was not afraid to go out into the open field notwithstanding this fearfull storm of hail which God had sent upon the land Vers 30. I know that ye will not yet fear the Lord God That is though ye have seen and felt so much of Gods power and wrath and now seem to yield and to begge for mercie yet I am sure that as yet ye will not truly repent and fear the Lord. This Moses might well say he knew because of their carriage of themselves at present in that they sought not after the way of worship of the true God but onely cryed out to have the plague stayed But besides God had told Moses that Pharaoh should harden his heart untill he were destroyed and this he tells Pharaoh before he prayed for him that so Pharaoh might not boast when the plague was gone that he had deceived Moses and to let him know that he saw cause sufficient why he should at this time make tryall of him yet once more by praying that this plague might be removed as he desired though he knew beforehand that he would be never a whit the better for it Vers 31. And the flax and the barley were smitten It seems that in Egypt they sowed their barley at the same time with their wheat which we do not and there the barley would be by farre the forwardest CHAP. X. Vers 5. ANd they shall eat the residue of that which is escaped which remaineth unto you from the hail c. Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent to wit when the wheat and the rie might be destroyed which when the hail fell were not yet grown up chap. 9. 32. and the like we must hold concerning the other plagues Vers 6. Which neither thy fathers nor thy fathers fathers have seen c. The meaning of this is not that they had never before seen locusts in Egypt for all Histories witnesse that Egypt is often troubled with locusts but that they had never seen such multitudes of them nor any that did so much mischief as these should do Vers 7. How long shall this man be a snare unto us This word Snare usually signifieth the means of destruction See chap. 23. 33. They shall not dwell in thy land lest they make thee sinne against me for if thou serve their gods it will surely be a snare unto thee Josh 23. 13. They shall be snares and traps unto you and scourges in your sides and thorns in your eyes untill you perish c. and so the word is taken here Vers 10. Let the Lord be so with you as I will let you go c. This is spoken scoffingly expressing his firm resolution that they should not all go as they desired and that by way of scorn and derision Let the Lord be so with you as I will let you go as if he should have said May your great God you boast of be with you and prosper you if I consent to this which you desire of me you have a high opinion of your mighty God and what great things he will do for you if I let you go upon those terms that you propound let it be thought that your God was with you and that he delivered you Look to it for evil is before you That is ready to fall upon you Some expound this to have been spoken by way of reproof as understanding by evil the evil purpose of the Israelites evil is before you that is though you pretend onely a desire to go a little way to offer sacrifice yet you have a wicked fraudulent intention herâ—in even to carrie away this whole people from being under my government but doubtlesse it is rather spoken by way of threatning and by evil is meant the evil he would do to them if they would not accept the favour now proffered them but persevere
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
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
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
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
may well think that though they had flesh in Egypt yet they had no such plenty at least that they had no such liberty to â—it by it having such tasks dayly imposed upon them that the day scarce afforded them time to dispatch their dayes work But thus those that are discontented at their present condition are wont beyond the bounds of truth to extoll what they formerly enjoyed For ye have brought us forth into this wildernesse to kill this whole assembly with â—unger Their provision being so farre spent which they brought out of Egypt that they saw no means to sustain themselves in this wildernesse where no food could be gotten Vers 4. And the people shall go out and gather a certain rate every day c. That is as verse 16. an omer for every man and thus God fed them from hand to mouth giving them still no more but provision for one day that they might be still kept in dependance upon God to which also agreeth that petition which our Saviour taught us Matth. 6. 11. Give us this day our dayly bread Vers 6. At even then ye shall know that the Lord hath brought you out from the land of Egypt When God should give them quails in such abundance then they should know that the Lord had brought them out from the land of Egypt and not Moses and Aaron of their own heads as was objected by the Israelites verse 3. For ye have brought us forth c. Vers 7. And in the morning then yâ— shall see the glory of the Lord. That is the Manna that glorious work of his for so Moses expounds himself in the next verse and glory is oft used for glorious works See Numb 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God For that he heareth your murmurings against the Lord. Thatis by reason of your murmurings this the Lord will do to justifie us his servants Thus he puts them in mind of their sinne and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did shew that God had heard their murmurings and therefore they had need take heed it may be he would not alway deal with them as he had now And what are we that ye murmure against us That is we durst never of ourselves have undertaken this great work of bringing you out of Egypt from the bondage of Pharaoh nor can you think that we by our own power have done those miraculous works which you have seen done in this bâ—sinesse and which now you shall yet further see since therefore it is the almighty God that hath done these great things for you and we onely his instruments your murmurings are not against us but against the Lord. Vers 10. They looked toward the wildernesse and behold the glory of the Lord appeared in the cloud Aaron having given charge to the Israelites as is expressed in the former verse to come near before the Lord and there being at that time before the tabernacle was built no other visible signe of Gods presence amongst them but onely the pillar of the cloud toward that therefore they turned their faces and perceived that God did in a more glorious manner then ordinarily therein manifest the brightnesse of his presence Now because the cloud was in the forefront of their armies leading them still farther into the wildernesse therefore it is said that they looked toward the wildernesse Vers 11. And the Lord spake unto Moses c. This the Lord had said to Moses before onely here it is repeated to shew that he did nothing without a warrant and that as God had spoken it came to passe Vers 13. At even the quails came up and covered the camp Being happely brought in by a wind as those afterwards vvere at Kibroth-hattaavah Numb 11. 31. where God again gave them quails to eat and that for a vvhole moneâ—h together vvhereas novv they came in onely this one evening before the Manna vvas given them Vers 15. And when the children of Israel saw it they said one to another It is Manna Which is all one as if they had said vvhat is this for so the Hebrevv vvord may signifie or this is a meat vvhich God hath prepared for us vvithout our labour for Manna in the Hebrevv signifieth prepared and therefore it is added in the next vvords For they wist not what it was that is they knevv not vvhat more particular name to give it Vers 16. Gather of it every man according to his eating Proportionably as he hath more or lesse in his family Vers 18. And when they did mete with an omer he that gathered much c. All were imployed in gathering and some as more able gathered more some as lesse able gathered lesse but when all was laid together in the common heap whether of the family or of the tribe c. and then afterward it was measured to every man an omer â—ccording to the Lords direction there was nothing wanting for which they should pinch him that had gathered lesse nor nothing over for him that had gathered much but every one had his just omer And hence it is that S. Paul by this example of the Israelites one helping another and conferring what they had gathered in common exhorts the Christian Corinthians in like manner to supply the necessities of their brethren 2. Cor. 8. 13 14 15. For I mean not that other men be eased and you burdened But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality As it is written He that had gathered much c. Vers 19. Let no man leave of it till the morning Though every one in each family had an omer allowed him whether great or little men or women old or young and none might reserve any of their portion till the next day yet it cannot be thought that every man was enjoyned to eat or did eat the same quantity but what they left they either burnt it or cast it forth or some other way consumed it and might not keep any of it to be eaten the next day See above ver 4. Vers 22. On the sixth day they gathered twice as much bread two omers for one man and all the rulers of the congregation came and told Moses To wit that the people had gathered as they were appointed twice as much on that sixth day as they had on other dayes and of this they informed Moses both as desiring thereby to glorifie God in the confession of this wonderfull work that he had sent Manna so abundantly that day as before he had promised ver 5. And it shall be twice as much as they gather daily and also chiefly that they might receive directions from Moses
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
by every family but provided at the common charge and offered in the name of the whole Church and because that it is said expresly vers 20. that these two loaves of the first-fuits were waved by the priest together with the peace-offerings which could not be if every familie in Israel brought two loaves therefore I onely think that the onely reason why it is said Ye shall bring two wave-loaves out of your habitations was to signifie that the loaves were to be made of the wheat of their own land They shall be of fine flowre they shall be baken with leaven they are the first-fruits unto the Lord. Thusthere is a difference made betwixt the meat-offerings which were in part burnt upon the altar and were therefore ever without leaven Levit. 2. 11. and these of the first-fruits which where wholly for the priests food and therefore allowed to be leavened Vers 18. And ye shall offer with the bread seven lambes without blemish of the first year and one young bullock c. In Numb 28. 27. there is appointed two bullocks and one ramme here one bullock and two rammes the reason of this difference we may conceive was this Those were as the peculiar sacrifices of that feast-day these are a further addition in respect of the two loaves as a particular testimony of their thankfulnesse for the fruits of the earth and of their faith in Christ by whom they were restored to the use of the creatures and their sacrifices of praise made acceptable to God Vers 19. Then ye shall sacrifice one kid of the goats for a sinne-offering c. Lev. 4. 14. a bullock is prescribed for a sinne-offering of the people and nothing was to be eaten thereof it was to be burnt without the camp But this was for some speciall sinne of the congregation whereas the sacrifice here appointed was in generall for all their sinnes and was therefore in the kind of a common sacrifice whence a goat is appointed and the priest to have the remainder Vers 20. They shall be holy to the Lord for the priest Whereas ordinarily the priest had but the breast and the right shoulder of the peace-offerings Lev. 7. 32 33. c. The breast shall be Aarons and his sonnes And the right shoulder shall ye give unto the priest of the sacrifices of your peace-offerings c. Here he had all because this was offered in generall for all the congregation and so no particular man had right to eat thereof therefore it belonged to the priest wholly Vers 21. And ye shall proclaim on the self same day that it may be an holy convocation unto you c. This was the feast-day of Pentecost or of Weeks whereon the two loaves and the sacrifices before mentioned were offered unto the Lord and it was instituted partly as a memoriall of their coming out of Egypt Deut. 16. 10 12. Thou shalt keep the feast of Weeks unto the Lord thy God according as he hath blessed thee And thou shalt remember thou wast a bondman in Egypt and shalt observe and do these staâ—utes and of the giving of the Law at this time of the year at mount Sinai Exod. 19. 11. and partly by way of thankfulnesse for the fruitfulnesse of the Land One thing prefigured might be the giving of the Law of Christ by the Apostles when the holy Ghost came down upon them the first-fruits of the Spirit in the likenesse of cloven tongues Act 2. 1 2 3. whereupon they went forth to reap that which the Prophets had sown John 4. Vers 22. And when ye reap the harvest of your land thou shalt not make clean riddance c. Speaking of the feasts in the harvest he repeateth this Law concerning the poore whose relief he joyns with his own service Vers 24. In the seventh moneth in the first day of the moneth shall ye have a Sabbath For Ecclesiasticall businesses God hath appointed the moneth Nisan or Abib to be the fiâ—st moneâ—h of the year to the Isâ—â—elites which answereâ—â— to part of our March and Aprill and that in remembrance of their coming then out of Egypt Exod. 12. 2. and so the seventh moneth from that was this here spoken of which they called Tisri and agreeth in part with our September and had been formerly the first moneth of their year yea and so still conâ—inued for civil affairs and therefore the year of Jubile begun still at this moneth and so was on this moneth proclaimed chap. 25. 9. Then shalt thou cause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. Now the first day of this moneth God here appoints them to keep a Sabbath that is a solemn feast-day and it was called the feast of trumpets because it was â—olemnized with blowing of trumpets Indeed the first day of every moneth which was their new Moon they kept as an holy day a day of speciall solemnity and thereon the priests did blow with their silver trumpets over their sacrifices Numb 10. 10. In the beginnings of your moneths ye shall blow with your trumpets over your burnt-offerings c. But the first day of this seventh moneth was kept as a farre more solemn festivall and that with blowing of trumpets in way of rejoycing as it may probably be thought throughout all the cities of Israel And the end of this festivall was 1. to be a memoriall that this was the first day the beginning of their New year for civil afairs whereon it was therefore fitting that they should with rejoycing acknowledge the blessings injoyed in the foregoing year 2. to be a memoriall to them when they were come into Canaan of the severall victories which God had given them over their enemies where the priests with the holy trumpets did sound an alarm See Numb 31. 6. 3. That it might be a preparation for the following day of atonement their solemn fast-day on the tenth day of this moneth that so by the sounding of the trumpets they might be put in mind to wake out of the sleep of sinne and with trembling fasting and prayer to turn unto the Lord and 4. to put them in mind of the speciall holinesse of this moneth for as the seventh day of every week was a Sabbath and every seventh year was kept holy as a Sabbaticall year so the Lord would have the seventh moneth of every year to be holy in some singular manner above the rest of the moneths and therefore though it was not wholly spent in sacred festivities yet there were more holy-dayes in this moneth then in all the year besides to wit the feast of trumpets the feast of expiation and the feast of tabernacles Vers 25. Ye shall do no servile work therein but ye shall offer an offering made by fire unto the Lord. What the sacrifices appointed for this feast of trumpets were see Numb 29. 2 6. Vers 27. And ye shall afflict your souls and offer an offering made by fire
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
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
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
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
which was Mesopotamia Deut. 23. 4. They hired against thee Balaam the sonne of Beor of Pethor of Mâ—sopotamia and thus God by Balaams own mouth taxeth Balak for sending twice so farre off for him who now must blesse in stead of cursing Vers 8. How shall I curse when God hath not cursed c. That is I cannot curse for when God restrains not men they may cursâ— whom God hath not cursed Vers 9. For from the top of the rockâ— I see him and from the hils I behold him Which is all one as if he had said And indeed the very sight of them is full of majesty and terrour as of a people blessed of God for though I be farre off from them which might make them seem little in mine eyes yet the spirit of God hath lifted me up that even hence I behold them and oh how full of terrour and majesty is the sight of them such as makes it evident that God hath blessed them and that it is in vain for man to think of cursing them Lo the people shall dwell alone and shall not be reckoned among the nations This I conceive is a prediction first that God would cast out the inhabitants of Canâ—an and plant them in their stead and so they should dwell alone and have the land to themselves not living now as formerly in Egypt as sojourners and mixt with other nations but as a nation and people of themselves living in a land of their own under the government of their own laws and Princes and secondly that they should live in plenty and safety having neither need nor fear of other people for so dwelling alone implyeth a security from evil as in Jer. 49. 31. Arise get you up unto the wealthy nation that dwelleth without care saith the Lord which have neâ—ther gates nor barres which dwell alone and thirdly that no nation should be worthy to be compared with them and that chiefly because they should be Gods peculiar people Exod. 19. 5. and separated from other people Levit. 20. 24. I am the Lord your God which have separated you from other nations Vers 10. Who can count the dust of Jacob and the number of the fourth part of Israel That is it is not possible to count the number of this people who are â—s the dust that covers the face of the earth no not of one fourth part of them Indeed this is meant principally of the uncountable number of Gods Israâ—l heâ—eafâ—er that spirituall seed of Abraham and Israel that was to be gathered throughout the world by the preaching of the Gospel of whom that promise made to Abraham whereto this prophecy seems to have reference was chiefly intended Gen. 13. 16. I will make thy seed as the dust of the earth so that if any man can number the dust of the earth then shall thy seed also be numbred But yet it is spoken too of the wonderfull number of this people at present for in that expression and the number of the fourth part of Israel there seems to be a manifest allusion to the number of the Israelites pitching their tents who lay about the tabernacle in foure camps or squadrons Let me die the death of the righteous c. Thus he prophecyeth their happinesse also in the world to come Vers 13. And Balak said unto him Come I pray thee with me unto another place c. The reason why Balak desired Balaam to remove to another place was first because he conceited that another place might prove more lucky and successefull then the first had done where they had offered their sacrifices for idolatâ—rs were alwayes wont to ascribe much to the luckinesse of times and places and we see that therefore when he could not prevail there neither for the cursing of the Israelites he removed yet to a third place vers 27. and secondly because he hoped to place him more conveniently in regard of his seeing the Israelites as it is evident in the following words thou shalt see but the utmost part of them and shalt not seâ— them all for either Balak suspected that when before he saw all the army of Israel there might be some amongst them that might not be cursed and therefore now resolved to carry him where he should onely see a part of them or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them which happely those former words of Balaam vers 10. did occasion him to think Who can count the dust of Jacob c. and therefore whereas before he was carefull to place him where he might see them all even to the utmost part of the people chap. 22. 41. now he carried him where he might see them as still judging that necessary for the work in hand but yet where he might see but the utmost part onely and not see them all Vers 14. And he brought him into the fiâ—ld of Zophim That is the field of the spies or scoutwatches a place it seems so called because there they kept the watch of the countrey And built seven altars c. So prosecuting their wickednesse still under colour of religion See the note upon vers 1. Vers 15. Stand here by thy burnt-offering c See the note upon vers 3. Vers 16. And the Lord met Balaam and put a word in his mouth See the note upon vers 4. Vers 18. Rise up Balak and hear c. Hearken with reverence to the message brought thee from God as Judg. 3. 20. when Ehud told Egâ—on that he brought him a message from God it is said that he arose out of his seat Vers 21. He hath not beheld iniqurry in Jacob neither hath he seen perversenesse in Israel This is added as a reason why there was no hope that God should be brought to give way that the Israelites should be cursed to wit because the Lord imputeth not iniquity to them but covereth and pardoneth their sinnes so that they are still lovely and amiable in his sight The Lord his God is with him and the shout of a King is among them That is God reigneth as a king amongst them Hereby also I conceive is meant the faith joy boldnesse and confidence of Gods people in him their king and governour as when a king comes amongst the armies of his people he is received with joyfull shoutings and acclamations and when he goes forth to battel with them he goes accompanied with the sound of trumpets and shouts of the people fignes of their joy and courage so it fared with the Israelites because of Gods presence amongst them to protect and defend them 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp all Israel shouted with a great shout so that the earth rang again 2. Chron. 13. 12. And bâ—hold God himself is with us for our Captain and his priests with sounding trumpets to cry alarm against you
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
mixed people with them Exod. 12. 37 38. and they journeyâ—d in severall troops and armies Vers 2. And Moses wrote their goings out according to their journeys by the commandment of the Lord. That is Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan wherein are set down not all the severall places the Israelites came to or all their severall removes from one place to another but all the severall stations of their journeys that is the severall places where they pitched their tents and abode for some time And this was done first the better thereby to assure posterity of this miraculous deliverance of their fathers out of Egypt and of the Lords leading them through the wildernesse to the land of promise this expresse description of the names of their severall stations being a strong evidence of the certainty of this story and sâ—condly that here in a short compasse as in a little map by the mention of the severall places where such things were done they might be put in mind of the rebellion of their fathers of Gods severity in chastising them for their rebellion but especially his goodnesse and faithfulnesse to the seed of Abrahaâ— notwithstanding the many provocations wherewith they had provoked him to displeasure againsâ— them Vers 3. And they departed from Rameses in the first moneth c. Whither they assembled by direction of Moses from all parts of the land of Goâ—hen Vers 4. For the Egyptians buried all their first-born which the Lord had smitten amongst them This intimates the cause why the Egyptians did not at present oppose their going thence to wit because God had pulled down their pride by slaying their first-born Vpon their gods also the Lord executed judgement See the note upon Exod 12. 12. Vers 6. And they departed from Succâ—th and pitched in Etham Here the Lord began first to go before them by day in a pillar of cloud and by night in a pillar of fire Vers 7. And they removed from Etham and turned again unto Pi-hahiroth c. A narrow passage between two ledges of mountains into which being entred Pharaoh overtook them with a mighty army and thought they could not now have escaped him but God divided the red sea which the Israelites passing the Egyptians assayed to follow them and were drowned Vers 8. And pitched in Marah Having travelled three dayes journey from the red sea through the wildernesse without any water and finding the waters here very bitter they began to mutiny against Moses but God sweetned the water with a tree Exod. 15. 23. Vers 11. And they removed from the red sea and encamped in the wildernesse of Sin So called from Sin a city in Egypt over against which this wildernesse lay Hither they came a just moneth after their departure from Rameses In this wildernesse they murmured grievously for want of food and God gave them quails and rained manna from heaven which was still continued till they came into Canaan Vers 14. And they removed from Alush and encamped at Rephidim c. A place famous first for the mutiny of the Israelites for want of water wherein they had almost stoned Moses secondly for the water fetched miraculously out of the rock in Horeb thirdly for the victory they had over the Amalekites who there set upon them fourthly for Moses his meeting with Jethro his wife and sonues and the counsel he had of Jethro for the government of the people Vers 15. And they departed from Rephidim and pitched in the wildernesse of Sinai Hither they came the beginning of the third moneth Exod. 19. 1. and stayed there till the twentieth day of the second moneth of the second year Numb 10. 11 12. Here was the Law given and the tabernacle built and the people punished for making and worshipping a golden calf and Nadab and Abihu takeâ— suddenly away for offering strange fire and the people first numbred and then ordered in their severall camps both for their encamping about the tabernacle and their journeying with it to the land of Canaan Vers 16. And they removed from the desert of Sinai and pitched at Kibroth-hattaavah Here the people fell a lusting for â—lesh God again sent them quails yea for a moneth together in great abundance whereon they surfeted and dyed miserably with the flesh between their teeth Vers 17. And they departed from Kibroth-hattaavah and encamped at Hazeroth Here Miriam and Aaron murmured against Moses and she was smitten with leprosie Numb 12. Vers 18. And they departed from Hazeroth and pitched in Rithmah Which was iâ— the wildernesse of Paran Numb 13. 1. near Kadesh-barnea whence spies were sent to search the land upon whose report the people murmuring God was wroth and appointed Moses to return again to the red sea as having vowed that not one of that generation should enter Canaan save Joshua and Caleb Vers 20. And they departed from Rimmon-parez and pitched in Libnah This some think is the same which is called Laban Deut. 1. 1. Vers 25. And they removed from Haradah and pitched in Makheloth It is interpreted assemblies so called as some think of the mutinous assemblies of Korah Dathan and Abiram there Vers 31. And they departed from Moseroth and pitched in Bene-jaakan c. Thir Moseroth is called Moserah and Bene-jaakan Beroth-bene-jaakan as likewise in the next verses Hor-hagidgad is called Gudgodah and Jotbathah Jotbath Deut. 10. 6 7. See the note there Vers 35. And they departed from Ebronah and encamped at Ezion-gaber A place by the red sea where was a hatbour for shipping in Edoms land 1. Kings 9. 26. See also 1. Kings 22. 48. Vers 36. And they removed from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh That is at Kadesh in the wildernesse of Zin Here Miriam dyed the people again murmured for water and had water out of a rock but God was displeased with Moses and Aaron for their unbelief Hither they came in the beginning of the fourtieth year and hence they sent to crave a passage through Edoms land but it was denied them Vers 41. And they departed from mount Her and pitched in Zalmonah Which may be so called of Zelem an image it is thought to be the place where the Israelites for their murmuring were â—tung with fiery serpents and the brazen serpent was by Gods appointment erected for their help Vers 45. And they departed from Iim and pitched in Dibon-gad So called because it was repaired and possessed by the tribe of Gad chap. 32. 34. and to distinguish it from another Dibon which was given to the Reubenites See Josh 13. 15 17. Vers 52. Then ye shall drive out all the inhabitants of the land To wit by destroying them Deut. 7. 12. Vers 54. And ye shall divide the land by lot c. See the note upon chap. 26. 55. Vers 55. Those which ye let remain of them shall be pricks in your eyes
and thorns in your sides c. That is they shall be continuall snares seducing you out of the right way and withall will be vexing and troubling you and so will mischief you both in soul and body Vers 56. Moreover it shall come to passe that I shall do unto you as I thought to do unto them That is destroy you and root you out of the land CHAP. XXXIV Vers 3. THen your South quarter shall be from the wildernesse of Zin c. God within Jordan and sheweth the bounds of it on every side first that his people might see his bounty providence who had given them so large 〈◊〉 good a land secondly that they might know punctually how far they were to proceed in their conquests and where to stay thirdly to strengthen their faith and to assure them that God had marked out that their dwelling for them fourthly that according to these bounds and limits they might now make a division of the land In these words of the third verse the description of Canaans bounds begins with the South quarter and he draws along the South border from the East to the West for the wildernesse of Zin lay at the very East end of this South border in the corner where it joyned with the East border and so from thence it is said that though the South border went on by the coast of Edom yet thâ— beginning of it Eastward was in the wildernesse of Zin right against the South end of the salt sea that is the lake of Sodome called also the dead sea because it had no fish or living thing in it of which see the note upon Gen. 14. 3. and going by the coast of Edom it turned from the South vers 4. that is inward towards Canaan to the ascent of Akrabbim or Maalchakrabbim Josh 15. 3. and so passed on to Zin that is toward the city Zin whence the adjacent wildernesse had its name and there turned inward again from the South to Kadesh-barnea and so went forward again to Hazaraddar which Josh 15. 3. is reckoned as two places Hezron and Addar and so it passed unto Azmon yet Josh 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon and from thence it fetched a compasse again and went on to the river of Egypt that is the river called Sihor Josh 13. 3. and so went out at the sea that is the Mediterranean or Midland sea called in the next verse the great sea to wit with respect to those lakes of Sodome and Genezareth in the land of Canaan which were also called seas And this was the West end of the South border Vers 6. And as for the Western border you shall even have the great sea for a border Thus the borders of the land are carried about from South to North this midland sea from the South to the North being the West border and so again it turneth about afterwards from the West to the East which was the North border Vers 7. From the great sea you shall point out for you mount Hor. That is it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed which was Southward in the edge of Edoms land chap. 33. 37 38. but another mountain on the North side of Canaan and it is thought by some to be the same that is elsewhere called Lebanus and by others that which in by Josh 13. 5. is called mount Hermon Vers 8. From mount Hor ye shall point out your border unto the entrance of Hamath That is from Hor this your North border of the land shall strike right forward to the entrance of Hamath a city called A mos 6. 2. Hemath the great and so forth on to Zedad and thence to Ziphron and so it shall end at Hazar-enan Vers 10. And ye shall point out your East border from Hazarenan to Shepham c. That is your East border which turns again from the North to the South where at first it began shall go straight on from Hazar-enan to Shepham called 1. Sam 30. 28. Siphmoth and so to Riblah on the East side of Ain and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth which is called the lake of Gennesareth Luk. 5. 1. and the sea of Galileâ— or Tiberias John 6. 1. and so thence to Jordan and so shall end at the salt or dead sea vers 12. Vers 17. These are the names of the men which shall dâ—vâ—de the land unto you Eleazar the priest c. Eleazar amongst the rest is appointed to have a hand in this work of dividing the land first as a type of Christ to shew that by him they enjoyed that promised land but especially that by him we come to have entrance into the heavenly Canaan he being therefore gone before that he might prepare a place for us secondly that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb 27. 21. thirdly because the priests and the Levites though they had no inheritance as the other tribes yet were they to have cities and suburbs fourthly because that this whole businesse might be sanâ—tified to them it was to be begun with prayer and ended with thanksgiving Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation Gen. 15. 16. Eleazar being indeed the fourth from Levi who went with Jacob into Egypt Vers 19. Of the tribe of Judah Caleb the sonne of Jephunneh c. The tribes are no where else named in the order here observed and therefore it is most probable that God did purposely thus name them here in the very same order as they should inherit the land their inheritance abutting one upon another as their names are here joyned together to make it the more evident that they were allotted their portions by the wisdome and providence of God CHAP. XXXV Vers 2. COmmand the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in c. Thus that which Jacob did at first threaten as a curse against Levi Gen. 49. 7. I will divide them in Jacob and scatter them in Israel is turned into a blessing and their reproch changed into a matter of honour and dignity for they are now dispersed into severall cities through the whole kingdome where they dwelt unlâ—sse it were when they went in their courses to serve in the tabernacle that they might be as Gods watchmen standing in so many watch-towers to look to the people to instruct them continually in the law of God and to keep them from being corrupted either in doctrine or manners But this and other places do almost fully satisfie that the whole cities and their suburbs afterward set apart for their dwelling were entirely the Levites possession and divided amongst them and
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
the law at Horeb but with us that is us his people whom he brought out of Egypt even us who are all of us here alive this day that is not onely with those who then were living at the giving of the Law but since dead in the wildernesse but even with us their posterity who are all alive this day Now for the understanding of this we must know that though the covenant of grace which God made with the Israelites when he brought them out of Egypt was one and the same for substance with that whiâ—h he had made before with their fathers and though it was much alike too in regard of the outward dispensation both being delivered in a way suitable to the dayes of the old Teâ—tament which was common to both to wit under dark promises types and ceremonies yet first because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he hâ—d ever done unto their fathers partly by giving them many more signes and shadows of the promised Messiah and the good that was to be had in him as the tabernâ—cle the ark the mercy-seat and the priesthood c. and partly by giving them a written law containing a perfect summâ— of all that God required of them and secondly because he then entred into covenant with them as a body politick a people whom he had separated from all other nations to be his peculiar people prescribing them an outward form of government laws and statutes to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers and hence it is also that the Apostle saith the law was after the covenant in Christ Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind to make them the more carefull to keep Gods laws Vers 4. The Lord talked with you face to face in the mount c. To wit when he gave them the ten commandments following vers 6. then the Lord talked with them face to face that is immediately by himself and not by a messenger and indeed this was not without a speciall mysterie for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person therefore the Lord delivered these laws himself and there was no Mediatour betwixt him and the people whereas the other laws which were afterwards given them containing many shadows of Chriâ—t in whom God had made a covenant of grace were therefore delivered to Moses and by him to the people Moses standing as a Mediatour betwixt God and them But of this phrase of Gods speaking to them face to face see also the note upon Exod. 33. 11. Vers 5. I stood between the Lord and you at that time c. That is after God had out of the fire spoken the ten commandments I was glad to stand as a Mediatour betwixt the Lord and you Vers 12. Keep the Sabbath-day to sanctifie it c. In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy so likewise some other small differences there are which are not worthy the queâ—tioning the substance being exactly the same Vers 15. And râ—member that thou wast a servant in the land of Egypt c. In this fourth commandment as it was delivered by the Lord from mount Sinai the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20. 11. but here Moses repeating this commandment omits that and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence c. therefore the Lord thy God commanded thee to keep the Sabbath-day And indeed though the Lords resting on the seventh day at the worlds Creation was the main groâ—nd of the sabbaths first institution yet their deliverance out of Egypt might be the reason why thâ— Lord did now insert this amongst other the commandments which he gave in charge to the Israelites and that in these respeâ—ts first because by their redemption out of Egypt they were bound to consecraâ—e themselves wholly to Gods service as his peculiar people whereof the holy imployment of the Sabbath might be a notable memoriall and signe and secondly because of that particular charge of suffering their servants to rest on the Sabbath-day their former bondage in Egypt being a strong inducement to move them to take pity of their sâ—rvants and this enjoyned rest of their servants being a good memoriall to put them in mind of their bondage in Egypt Vers 21. Neither shalt thou desire thy neighbours wife c. Exod. 20. 17. God first forbids the coveting of our neighbours house and then next the coveting of his wife here contrarily the coveting our neighbours wiâ—e is sirst forbidden and then afterward the coveting of his house c. so that they that would divide this last commandment into two as the Papists do cannot justly say which is the ninth commandment and which is the tenth because one branch of it is first in Exodus and another is first here in Deuteronomie and we cannot think that Moses would pervert the order of the ten commandments Vers 22. And he added no more That is he spake no more unto the people but these ten commandments immediately by himself the rest he spake unto Moses and then Moses told it them and that because they desired it should be so which Moses relates largely in the remainder of the chapter to convince them that they had no cause to give lesse regard to the other statutes which Moses delivered them from Gods own mouth But yet withall these words may imply the perfection of the decalogue or tenne commandments to wit that the Lord hath therein given us such a perfect summe of the morall Law that there is nothing farther to be added to it And he wrote them in two tables of stone c. See the note upon Exodus â—1 18. Vers 24. We have seen this day that God doth talk with man and he livetâ— c. In these words they confesse that they had heard God talking with them and were for all that alive and yet in the next words in the following verse they adde Now therefore why should we die for this great fire will consume us whereas rather one would think that from their present safetie after they had heard God talking with them they should have encouraged themselves against all fear for the time to come But for this I answer that in these first words they speak of their present safety as a matter of wonder and thence inferre that though they had escaped this danger for the present yet the very terrour of it would kill them if God did thus still reveal his will to
taught them that he chiefly required and regarded this circumcision of the Spirit and did not one whit esteem the other in comparison of this according to that of the Apostle Rom. 2. 29. He is a Jew that is one inwardly and circumcision is that of the heart c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts but onely that they were to endeavour and to use all good means that God by his Spirit might work this in them Vers 17. For the Lord your God is God of gods c. That is farre above all that are called Gods for under this word Gods may be comprehended not onely the false and idol-gods of the heathens but also the Angels in heaven and Magistrates on earth who are often termed Gods in the Scripture as we may see Psal 82. 6. where that which is translated in our Bibles Thou hast made him a little lower then the Angels and that by warrant of the Apostles quoting this place thus Heb. 2. 7. is in the originall a little lower then the Gods and so Psal 82. 6. the Lord speaking of Kings and other Magistrates saith I have said Ye are Gods whence it is also that the Apostle saith that there be Gods many and Lords many 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is because the due consideration hereof was a good means to make the people the more to stand in aw of offending him as the inference of these words upon that which went before doth plainly shew Be no more stiffe-necked for the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons c. besides in this last clause that God regardeth not persons there is a hint given the people to take heed of presuming to sinne because they were Gods people in regard that they â—ad to deal with a God that regarded not persons and therefore would no more spare an Israelite then he would a heathen Vers 18. He doth execute â—he judgement of the fatherlesse c. Gods example is here propounded as a pattern for his people to follow Vers 20. And swear by his name See the note upon chap. 6. 13. Vers 21. He is thy praise and he is thy God c. That is this shall be thy chief glory and praise amongst other nations that this great and mighty Jehovah is thy God and that thou art his people and he it is that shall be the subject of thy praises and songs of thanksgiving continually CHAP. XI Vers 2. ANd know you this day for I speak not with your children c. Iâ— the first words And know you this day Moses wills the Israelites seriously to take notice of and to lay to heart that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt and then in the next words For I speak not with your children which have not known and which have not seen the chastisement of the Lord your God c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done namely because they had been eye-witnesses of them and those that have such evidence and such self-experience are usually more affected therewith then those that are onely told of them had he spoken to their children of these things that were not eye-witnesses of the doing of them it were not so mâ—ch to be wondred if the bare relation of these things did not so much affect them but speaking to them that had known and seen all the great acts of the Lord it could not but work upon them to make them the more carefull to obey his commandments Vers 4. And how the Lord hath destroyed them unto this day It may be questioned concerning these words How it is here said of the army of Egypt fourty years after it was drowned in the red sea that the Lord had destroyed them unto that day But for this we must know that hereby is onely meant that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day namely because unto that day they durst never after that pursue the Israelites or attempt any thing against them Vers 7. But your eyes have seen all the great acts of the Lord which he did For many of them who caâ—e out of Egypt were yet alive to wit those that were then under twenty years of age and so they had seen what was done in Egypt and the rest had seen some all some many of those glorious acts which God had done in the wildernesse whereof Moses had also spoken in the foregoing words Vers 10. For the land whither thou goest in to possesse it is not as the land of Egypt c. Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt and his drift thereâ—n is thereby to â—ove them to be the more carefull to obey the commandments of God for the understanding whereof we must know first that in Egypt they never or at least very seldome had any rain Zach. 14. 18. If the family of Egypt go not up and come not that have no rain there shall be the plague c. but in sâ—ead of rain the river Nilus used once a year to oveâ—flow all or the greatest part of that countrey and so did mellow and soften the earth for all the year after secondly that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds yea those plaâ—es whither the overflowing of Nilus did not reach were alwayes thus watred to the gâ—â—at cost and labour of the owners because they had no rain thirdly that it is â—â—id â—ere in Egypt thou sowedst thy seed and watereâ—st it with thy foot as a garden of herbs either because they digged furrows with their feet whereby water was conveyed from Nilus to water their grounds or else because they were forced to go up and down to seâ—ch and carry water to poure it out upon the grounds where they had sown their seed and so watred their corn-fields as a man should water a garden of herbs and fourthly that from the excellency of the land of Canaan which God had provided to be their inheritance above that of Egypt in this particular Moses sâ—â—rres them up to be the more obsequious in obeying the commandments of God They should have a land that was continually watred with rain from heaven and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds and sâ—rely Gods fatherly care in providing â—o well for them might justly challenge
from thâ—m their utmost endeavours to observe Gods Laws I know there are some Expositours do otherwise conceive of the aim of these words to wit that Moses therein doth shew the people how wary they had need to be of keeping Gods love and favour to them and not to provoke him by their sinnes namely because the fruitfulnesse of that land which they were now to have did wholly depend upon the Lords sending them rain from heaven the want whereof they could not supply with digging ditches and water-courses as they did in Egypt in regard the land of Canaan was a mountanous and â—illy countrey to which it was not possâ—ble to convey water from rivers as in Egypt they might But the first exposition I conceive is most proper and most agâ—â—â—able to the aim of Moses in setting forth the excellency of Canaan above that of Egypt from whence he had brought them and yet happely we may best say that both were implyed Vers 11. But the land whither ye go to possesse it is a land of hils and valleys c. Hereby is commended the commodious healthfull and pleasant situation of the land yet withall some conceive that hereby is implyed also that because it was hils and dales rivers could not overflow it but it must needs be barren if it had not alwayes rain in due season Vers 12. A land which the Lord thy God careth for c. That is Canaan is a land which is not watred as Egypt is by the art and industry of man but by the speciall care and providence of God whose eyes are upon it all the year long to send rain upon it as he finds there is need But may some say Was it not of the providence of God that Egypt was made fruitfull by the overflowing of Nilus I answer Yes but yet because the fruitfulnesse of Egypt was much advanced by their watering the land as a garden of herbs whereas Canaan was continually watred with rain from heaven and where there is least use of mans induâ—try but the blessing comes immediately from heaven there the care and providence of God is most evidently seen therefore is it said here of Canaan that it was a land which the Lord their God eared for c. Vers 14. I will give you the rain of your land in his due season the first raâ—n and the latter rain c. The first after the sowing of the seed that it might take rooting in the earth the latter a little before harvest that the eare might be full and it is to be noted that though Moses had hitherto spoken to the people as in his own person yet here he speaks as in the person of God I will give you the rain of your land and vers 15. I will send grasse in thy fields c. Vers 21. That your dayes may be multiplyed as the dayes of heaven upon earth That is that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth namely so long as the world shall last for the like phrase we have concerning the perpetuity of Davids kingdome which was accomplished in Christ Psal 89. 29. His seed also will I make to endure for ever and his throne as the dayes of heaven And indeed had not the Jews provoked the Lord by their sinnes to cast them out of that good land this promise should have been made good to them yea and from this promise happely we may conceive hope that upon the repentance of the Jews and their embracing the Lord Christ as their promised Messiah they shall be again reestablished in this land and therein continue with great glory to the end of the world Vers 26. Behold I set before you this day a blessing and a curse This phrase of setting before them the blessing and the curse was purposely used no doubt to intimate that they might take their choice of either of these and so to manifest that if the curse came upon them they caused it themselves and could blame no body but themselves onely Vers 29. Thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal That is thou shalt cause the blessings which the Lord hath promised to them that keep his laws to be pronounced on mount Gerizim and the curses which the Lord hath threatned to them that break his laws to be pronounced on mount Ebal and so shalt make those mountains to be as it were continuall remembrancers to the people of the blessing and the curse that when they see mount Gerizim they may see the blessing set before them and so likewise the curse when they see mount Ebal This is afterward enjoyned again Deut. 27. 11. 12. c. where it is also more fully expressed how it was to be done and Josh 8. 33. we may see how this which God here enjoyned was accordingly done And it seems that from this very commandment given to Moses concerning mount Gerizim the Samaritans many ages after this took occasion to build a temple there as taking Gerizim to be a blessed place because the blessings were pronounced on it for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers and we may find it very probable by comparing together John 4. 3 20. with Judg. 9. 7. since there to wit Judg. 9. 7. it is evident that mount Gerizim was nigh unto Shechem because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together and had made Abimelech their King and by that which is said of the woman of Samaria John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem because that Samaritan woman dwelling at Sychar which was Shechem as appears by the words that follow John 4. 5. where it is noted that this Sychar was near by the parcell of ground which Jacob gave to his sonne Joseph and that was certainly at Shechem as is noted upon Gen. 33. 19. and 48. 22. speaks of the Samaritans temple as of a place that was hard by and perhaps in their view John 4. 20. Our father 's worshipped in this mountain ye say that in Jerusalem is the place where men ought to worship CHAP. XII Vers 2. YE shall utterly destroy all the places wherein the nations which ye shall possesse served their Gods c. That is all their temples and chappels and whatever other places they had wherein they served their idol-gods And this God enjoyned them first to shew how he abhorred idolatry and secondly to prevent the Israelites being tempted to worship God in those places Nor doth it hence follow that we may not worship God in such churches and chappels as have been polluted with idolatry but ought to pull them down as some have thought for this clause of this law iâ— judiciall peculâ—ar onely to the Jews as being chiefly intended
the meaning of the Law Vers 12. And the man that will do pâ—â—sâ—mptuâ—usly and wâ—ll not â—earâ—â—n unto the priest or unto the judge even that man shall die c. Death is appointed to be inflicted upon him that would not heâ—â—ken to the pâ—iest expounding the Law or the judge passing sentence accordingly to wit if he pâ—esuâ—â—â—â—ously and stubbornly opposed their judgement though they proved it never so clâ—arly oâ—t of the Law or especially if the priest had â—nquirâ—d of the Lord Vers 14. When thou art come unto the land which the Lord thy God giveth thee and shalt say I will set a King over me c. This is said not as in allowance of their changing the government by judges which he had erected amongst them especially upon this ground because they would be like other nations but onely foretelling what they would do and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them Vers 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose c. The Lord here gives them two rules to which they should be bound when ever they should desire to have a King to reigne over them The first is That they should onely make such a one king as God should choose which was accordingly observed partly in Saul but fully in David and in his progeny too in that it was of Gods ordaining that his posterity should successively inherit the kingdome and this was thus appointed because the Kings of Judah were to be types of Christ who was chosen of God to be the great King of Israel Psal 2. 6. I have set my King upon my holy hill of Sion The second is That they might onely choose one from amongst their brethren to be their King and this was first because such a one was likeliest to love them and to be beloved by them and to rule over them with the more equity and gentlenesse and secondly lest a stranger of another nation should bring in strange Laws and customes yea and corrupt their religion too and thirdly to signifie that their promised Messiah the Lords Anointed was to be the seed of Abraham according to the flesh even one of their own nation Vers 16. But he shall not multiply horses to himself c. That is excessively even beyond that which reasonably the state of a King may require and this the Lord gives in charge concerning the Kings of Israel first to teach both the King and the people to put their sole trust and confidence in God and not to rely on any outward strength of horses and chariots which men having abundance of such military forces are prone to do secondly that they might not hereby be exalted and puffed up in their minds even to the despising and perhaps the oppressing of their brethren and thirdly that they might not to maintain the excessive charge hereof be burdensome to their subjects herein therefore we may well think that Solomon did not keep so close to the rule of Gods word as he ought to have done in that he had fourty thousand stalls of horses for his chariots and twelve thousand horsemen 1. Kings 4. 26. as likewise in that he fetcht his horses out of Egypt 2. Chron 1. 16. which is expressely also forbidden here He shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses and that not onely because Egypt of all the neighbouring countreys was most famous for horses whence is that Esa 31. 3. The Egyptians are men and not God and their horses flesh and not spirit but a so to imply that one reason why the Lord forbad their having so many horses was lest they should go down into Egypt to procure themselves horses For as much as the Lord hath said unto you Ye shall henceforth return no more that way That is ye shall no more return to Egypt for it was not their returning to Egypt by the same way they came from thence that was forbidden them but generally all going back to Egypt yea though they wâ—nt thither not to dwell and sojourn there but onely for trade and merchandise for so much this place seems to imply The reason of this law seems to have been first that hereby they might be kept from being corrupted there by their idolatry and other foul sinnes and from making any wicked leagâ—e or confedâ—racy with them and secondly that hereby they might be taâ—ght with such thankfulnesse to remâ—mber their former delâ—verance from the bondage they endured in that land as to abhorre the very thought of their going thither again lest that should seem a contempt of their former escape thence an unthankfull forgetting that gloriouâ— deliverance The greatest difficultie in these words is what prohibition this is and when given whereof Moses here speaks The Lord hath said unto you Ye shall henceforth no more return that way But for this we must know first that though this charge wâ—re no where formerly given in expresse words yet it was sufficiently implied in that God had told them often that he had brought them out of Egypt to plant seâ—tle them in the land of Canaan and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt and secondly that these words may be understood of this charge now at present given them The Lord hath said unto you Ye shall henceforth return no more that way that is the Lord hath commanded me now to say this unto you c. Vers 17. Neither sâ—all he multiply wives to himself that his heart turn not away By this God allows not Princes to have more wives then one so they took not too too many no more then the forbidding of perjury allows all swearing when that is true which we swear onely God pitcheth upon the greatest sinne and that whereto kings were usually enclined who were wont to abuse their power in marrying all that pleased them though never so many and a reason is added why the King might not marry so many wives to wit that his heart turn not away namely from the Lord unto the pleasures of life or unto other Gods in case he should amongst others marry any idolatrous wives as it fared with Solomon 1. Kings 11. 4. This as the chief reason is expressed in the law yet withall we may well conceive that God had respect also herein to the ease of the people that the Kings having so many wives and children by them who must be kept after the state of Queens and Princes might not increase the burden of their taxes and impositions Neither shall hâ— greatly multiply to himself silver and gold That is too too excessively Princes above all men have need of a full treasure and therefore the Kings of Israel are here allowed a moderate care herein But withall the Lord forbids them a
one that useth divination is meant one that foretelleth things to come Mich. 3. 11. The prophets thereof divine for money and by an observer of times is meant such as by observing constellations c. â—id pronounce some dayes lucky and some unlucky and undertake to tell men their fortune The diviners were carried much by inward motions these last by outward observations in the creatures So also by a Necromancer vers 11. is meant such as by raising the dead did enquire after secret things Vers 13. Thou shalt be perfect with the Lord thy God That is thoâ— shalt keep thy self intirely to him and not seek unto any other for help thou shalt in these things before spoken of as in all other things keep thy self exactly to what thy God hath enjoyned thee and not defile thy self with any of these abominations practised amongst other nâ—tions Vers 15. The Lord thy God will raise up unto thee a prophet from the midst of thee c. The heathens that used these unlawfull arts made account that God did by these means reveal himself to them and deemed such high knowledge a high degree of their happinesse lest therefore the Israelites should think much that they were debarred of this the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know as if God should come down to them out of heaven I doubt not indeed but this which is here spoken is meant first and principally of Christ for the Apostle Peter saith expressely that this was fulfilled in Christ Acts 3. 22. For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you and with respect to this place that seems â—o have been spoken by Philip John 1. 45. Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the sonne of Joseph and that by Christ John 5. 46. Had ye believed Moses ye would have believed me for he wrote of me But withall I see not how we can exclude the other Prophets between Moses and Christ the drift of these words being manifestly this to shew that they should have no cause to seek to enchanters and diviners because God would still raise them up Prophets to reveal his will unto them and how could this be a stay to them if it were meant onely of Christ who was not sent unto them above one thousand and foure hundred years after this therefore I think it must be understood principally of Christ as the onely Prophet of his Church but withall indeâ—initely of all the Prophets as subordinate to Christ sent from him and inspired by him The Jews indeed understand it not commonly of the Messiah but of another notable Prophet besides like unto Moses which was to be sent to them John 1. 25. But herein they were grossely deceived for it is evident by those places Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant though other Prophets are alâ—o comprehended as is before said As for that clause a Prophet like unto me though the Prophets afterwards sent to Israel were not equall to Moses Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face yet they were like him men sent from God as he was raised up from amongst their brethren as he was and this is here chiefly intended see vers 16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not and so was Christ a high priest taken from among men Hebr. 5. 1. yea like him and above him for first as Moses was as a Mediatour betwixt God and the people Deut. 5. 5. I stood between the Lord and you at that time to shew you the word of the Lord for ye were afraid by reason of the fire and went not up into the mount so was Christ Heb. 8. 6. But now hath he obtained a more excellent ministrie by how much also he is the mediatour of a better covenant which was established upon better promises secondly in excellenâ—y of Moses it is said Numb 12. 6 7. And he said Hear now my words If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house and so of Christ John 1. 17 18. For the law was given by Moses but grace and truth came by Jesus Christ. No man hath seen God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him Thirdly in faithfulnesse for so it is said of Christ Heb. 3. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house yea and above Moses vers 5 6. And Moses verily was faithfull in all his house as a servant but Christ as a sonne over his own house Fourthly in that as Moses brought them the law from God so Christ the Gospel out of his Fathers bosome Fifthly in signes and wonders for Christ was a prophet mightie in deed and word Luke 24. 19. as Moses also was yea more mightie John 15. 24. If I had not done among them the works which none other man did they had not had sinne And sixthly as Moses carried the Israelites from their bondage in Egypt to the land of Canaan so Christ delivered his people from their spirituall bondage and opened heaven for them John 6. 40. And this is the will of him that sent me that every one which seeth the sonne and believeth on him may have everlasting life Vers 18. And will put my words in his mouth and he shall speak unto them all that I shall command him This is meant of the faithfulnesse of those Prophets which God would send unto them to wit that they should deliver whatever God gave them in chaâ—ge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriâ—t when he came to preach the Gospel unto men for those words of eternall life were the words which God here saith he would put into his mouth and which accordingly he faithfully delivered to the people All things that I have heard of my Father I have made known unto you John 15. 15. Vers 19. Whosoever will not hearken unto my words which he shall speak in my name I will require it of him That is I will punish him for it and so indeed God did alwayes severely punish those that would not
and so conceive that no other inlarging of their coasts is here meant but onely the adding of the land of Canaan to that they had already gotten without Jordan But because it seems evident that the charge which Moseâ— gave before vers 3. and vers 7. for separating three cities in the midst of their land could not be meant of the three cities of refuge without Jordan which he had already separated chap. 4. 41. and yet now he speaks of three cities more vers 9. that were to be separated if the Lord should inlarge their coast therefore I think the meaning of this place must be that if the Lord should inlarge their coast to wit by giving them the land promised from the river of Egypt to the great river the river Euphrates Gen. 15. 18. that then they should separate three cities of refuge more to wit besides those before enjoyned in the midst of the land of Canaan they were now to enter upon and that the reason why these were never separated was because by their sinnes they lost the benefit of this promise the Lord never so farre inlarging their coasts Vers 14. Thou shalt not remove thy neighbours land-mark c It may be not improbably conceived that this law against removing of land-markâ— is here inserted together with those concerning bloudshed because this injury of removing land-marks was like to be a dangerous occasion of quarrels and bloudshed amongst them Vers 15. One witnesse shall not rise up against a man for any iniquitie c. That is the testimonie of one man rising up as a witnesse against another shall not be admitted as sufficient to prove the crime laid to his charge and to cause him to be condemned for it and indeed though two or three witnessesmay accuse a man falsely yet because it is not so likely that two or three should so combine against a man as that one alone should accuse him falsely and withall there would be more hope of discovering the falsehood of two or three witnesses so combining together by examining them singly apart by themselves therefore God allowed no man to be condemned under lesse then the testimonie of two or three witnesses Vers 17. Then both the men between whom the controversie is shall stand before the Lord c. Both the men that is the partie accused and the party accusing so that here is but one witnesse mentioned which makes some conceive the case for which direction is here given to be this When there comes in but one witnesse against a man and takes an oath concerning some evil done by him and the party accused denies that which is laid to his charge and complains that he hath born false witnesse against him what shall be done in this case I answer the order which the Lord gives here when the case stands thus is this Because it is a very hard thing to find out here whether the witnesse speak truly or falsely therefore for his greater terrour and to make him take heed what he sayes the Judges were to bring him into the place which God should chuse and to set him before the Ark or Sanctuary and there to examine him as in Gods presence and accordingly to punish him if they found him false and happely if they could not find it out by examination the priest was then to enquire of the Lord according to that 1. Kings 8. 31 32. If any man trespasse against his neighbour and an oath be laid upon him to cause him to swear c. But because it is expresly said before that the testimoniâ— of one man rising up as a witnesse against another was not to be admitted in judgement vers 15. therefore others and I think most probably conceive the law â—ere given to be this that in case two or more witnesses did rise up against a man and onely one of them spake home to the proof of that the accused partie was charged with if here the party accused did alledge that this man bare false witnesse against him that then the Judges were to search out the matter in the way here enjoyned before the Lord yet withall the like by consequence was to be done iâ— case the party accused did accuse all the witnâ—sses of bearing false witnesse against him Vers 21. Life shall go for life eye for eye c. That is such punishment as should have been infliâ—ted on the party accused had he been found guilty according to that law Exod. 21. 23. the â—ame shall be inflicted on him that bare false witnesse against him to wit by the civil Magistrate Indeed the Pharisees in Christs time expounded this of private revenge namely that private person might take life for life eye for eye tooth for tooth c. and this is that which our Saviour condemnes Matth. 5. 38 3â— Ye have heard that it hath been said An eye for aâ— eye and a tooth for a tooth But I say unto you that ye resist not evil c. CHAP. XX. Vers 5. WHat man is there that hath built a new house and hath not dedicated it Or initiated it that is that hath not taken possession of it and begun to use it which was wont to be done with solemnity of feasting praying and singing of Psalmes as we may see by the title of the thirtieth Psalme Let him go and return to his house c. That is he may be gone if he will In this and the following cases this liberty was granted them first lest they should go forth to battels unwillingly and timerously not having any courage to fight the Lords battles see vers 8. and secondly because even the light of reason teacheth men to shew compassion in this kind and not suddenly to take off men from those comforts which they have long laboured for just when they are at last entring upon the fruition of them which is threatned as a curse chap. 28. 30 Thou shalt build a house and shalt not dwell therein and thirdly that this priviledge might encourage men to build houses and plant vineyards c. which was good and profitable for the common-wealth Vers 6. And what man is he that hath planted a vineyard and hath not yet eaten of it c. The Hebrew word signifieth and hath not made it common that is such as himself and others might eat of it and the ground of this expression is because they might not in the land of Canaan eat of the fruit of any trees they had planted till they had consecrated the fourth years fruit unto the Lord. The fruit of the first three years was lost as uncircumcised the fourth years fruit was holy and to be given to God and then the fruit of the fifth year was freâ— for the owner and others to eat concerning which see the note upon Levit. 19. 23. Vers 8. What man is there that is fearfull and faint-hearted let him go and return c. By this the Lord taught his peoplâ— how much he
great inhumanity and crueltie and a notable contempt of God who is so constantly wont to plead the cause of those that are so barbarously used and secondly in regard of that which God had so lately done for the Israelites in Egypt for when God had so immediately before manifested the speciall love that he bore to this people by taking such vengeance on the Egyptians for their sakes and by those many strange signes and wonders which he had wrought amongst them it argued a high degree of desperate boldnesse in the Amalekites that yet notwithstanding they were not afraid to fight against them and so indeed in fighting against them to fight against God Vers 19. Thou shalt blot out the remembrance of Amalek from under heaven This judgement God appointed Saul to execute 1. Sam. 15. 2 3. but he failed in the performance of it Afterwards God stirred up the Simeonites in Hezekiahs dayes who smote the rest of the Amalekites 1. Chron. 4. 42 43. And some of them even of the sonnes of Simeon five hundred men went to mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel the sonnes of Ishi And they smote the rest of the Amalekites that werâ— escaped and dwelt there unto this day and what befell Haman and his sonnes who were of that race is largely related in the third chapter of Esther CHAP. XXVI Vers 2. THou shalt take of the first of all the fruit of the earth This seemeth to have been done by every mâ—n and that every year either at the feast of Pentecost callâ—d also the feast of weeks as seemeth to be implyed Deut. 16. 10. And thou shalt keep the feâ—st of weeks unto the Lord thy God wâ—th atribute of a freewill-offering of thy hand c. or rather at the feast of tabernacles which is called the feast of in-gathering at the years end Exod. 23. 16. when they brought of the first-fruits of their fruit-trees as the bringing of them in a bushel seems to imply And these first-fruits they thus brought unto the Lord first as an acknowledgement thâ—t it was the Lord that had freely given them this land as he had promised to their forâ—fathers which is thaâ— vers 3. I professe c. and that of him they still held it and to him therefore as by way of tribâ—te due to him the Lord in chief they brought these first-fruits secondly to tesâ—isie that the yearly fruitfulnâ—sse of this their land was also from his blâ—ssing c. Vers 3. And thou shalt go unto the priest that shall be in those dayes c. To wit as the figure of Christ in whom onely our services become acceptable wiâ—â— God Hebr. 13. 15. By him therefore lâ—t us offer the sacrifice of praâ—se to God continually that is the fruit of oâ—r lâ—ps giving thanâ—s to his naâ—e The â—ame was likewise taught them in the â—etting down of this basket of first-â—ruits before the altar vers 4. Vers 5. A Syrian ready to perish was my father and he went down into Egypt c. That is Jacob for though he was born in Canaan yet he was of the stock of Syrians for Abram his grandfather came out of Ur of the Chaldees the land of his nativity Gen. 11. 28. which was a part of Syria whence Laban who lived in the same countrey is also called a Syrian Gen. 28. 5. Yea Jacob was not onely born of Syrian parents and onely lived as his fathers had done before him a stranger and pilgrim in the land of Canaan but also abode a great part of his time there for there he dwelt with Laban twenty years at least in hard service Hos 12. 12. And Jacob flâ—d into the countrey of Syria and Israel served for a wife and for a wife he kept sheep When he returned thence into the land of Canaan after a few years by the extremity of famine he was constrained to remove into Egypt to which extremity I conceive the holy Ghost hath here speciall reference in calling him a Syrian ready to perish though withall it may have respect also to the poverty and misery he underwent in Syria and in his going thither wheâ— he fled for his life because of his brother Esau But however this acknowledgement of the meannesse of their originall was doubtlesse thereby to magniâ—y the goodnesse of God in raising them to such a condition as now they did enjoy Vers 10. And thou shalt set it before the Lord thy God and worship bâ—fore the Lord thy God It is said before vers 4. that the man that brought this basket of first-fruits was to deliver it into the hand of the priest and therefore the meaning of this which is said here of his setting it before the Lord is onely this that he should leave it there set down before the altar to wit by the priest who with the rest of his brethren did afterwards eat them all first-fruits appertaining to them as we may see Deut. 18. 4. As for that second clause and worship before the Lord thy God hereby is meant that after he had delivered his basket of first-fruits into the hands of the priest to be set down before the Lord aâ—d had made that thankfull and open profession of Gods great goodnesse to his people which is expressed largely in the foregoing verses he was then to adde such other duties of Gods worship and service as were to be performed as prayer and offering sacrifices and then bowing down before the Lord to depart away Vers 11. And thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee c. Though thâ—s may be extended to the chearâ—ull using of Gods gifts all the year after which â—hey might indeed the more comfortably enjoy when they had in this teâ—tifyed their thankfulnesse as he had appointed yet I conceive it is chieflly intended of their feasting together in Jerusalem after they had done their serviâ—e together with the Levites and strangers with the peace-offerings they had brought thither even as they used to do at all other feasts Deut. 16. 11 15. Vers 12. When thou hast made an end of tithing all the tithes of thine encrease the third year which is the year of tithing c. See the note upon chap. 14. 28. Vers 14. I have not eaten thereof in my mourning Thaâ— is even in my greatest wants and necessities when I was put to the greateâ—t straits I have not ventured to supply my self from them and indeed that which men will not do at other times they will make bold to do when they are in want and diâ—tresse and therefore were they appointâ—d particularly to clear themselves of this or else it may be meant of mourning for the losse of friends I have not eatâ—n thâ—reof in my mourning that is in the time of my mourning for my dead friends for hereby these hallowed things â—hould have been defiled Hos 9. 4. Their sacrifices shall be unto
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all