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
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
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his â—edeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â— 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
miracle And yet I think not that the ground was all over covered two cubits thick as farre as a dayes journey reached round about the camp for where then did they spread them abroad when they had gathered them but that they lay here and there scattered the heaps being in many places two cubits thick Vers 32. He that gathered least gathered ten homers That is a hundred bushels for an ephah was near the same with our bushel and an homer contained ten ephahs Ezek. 45. 11 14. The ephah and the bath shall be of one measure that the bath may contain the tenth part of an homer and the ephah the tenth part of an homer and indeed hereby we may see how miraculously abundant this flight of quails was which makes the Psalmist say that God rained flesh upon them as dust and feathered fouls as the sand of the sea Psal 78. 27. And they spread them all abroad for themselves round about the camp To preserve them from putrifying to which end it is likely that they used art also in salting and drying them or else they were as miraculously preserved as sent for they eat of them a moneth together Vers 33. And while the flesh was yet between their teeth c. It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people and that he smote them with a very great plague while the flesh was yet between their teeth ere it was chewed to imply first the insatiable greedinesse of the people who after a moneths feeding on these quails were still so eager upon them secondly how opportunely the Lord punished them that they might see the Lord punished them for lusting after flesh and for their murmuring against Moses because they had it not he made the very flesh they had desired to be the cause of their destruction and while they were glutting themselves with these dainties they lusted after his wrath brake forth upon them and thirdly how fully he made good what he had before threatned vers 20. that they should eat flesh till it came out of their nostrils and it became loathsome unto them What this great plague was wherewith God smote them it is not expressed but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear and so hereof many of them dyed CHAP. XII Vers 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman c. Miriam is here named first and that as it may be probably conceived because she it was that began the quarrell and Aaron was stirred up by her and therefore also afterwards we see that she onely not Aaron was â—tricken with leprosie However by the providence of God doubtlesse it was the better to clear it that Moses was exalted by Gods speciall favour not by any compaâ—t amongst themselves that his own brother and sister did thus rise up against him What the ground or occasion of that quarrell was may seem questionable onely thus much is more then probable first that one main ground of their quarrell was their envy at the preheminence of Moses above them as appears by that their expostulation vers 2. Hath the Lord indeed spoken onely by Moses Hath he not spoken also by us Because Miriam was a prophetesse Exod. 15. 20. and Aaron the high priest and imployed by God together with Moses in fetching the Israelites out of Egypt therefore they grudged that the supreme power of government should be solely in Moses And perhaps this envy was newly stirred in Miriam because she being a prophetesse was not one of those seventy of whom mention is made in the foregoing chapter that were chosen to be assistants to Moses in the government of the people And secondly that whatever was the cause of this their quarrell against Moses yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite as it is in the margin not one of Abrahams holy stock and this was doubtlesse no other but Zipporah the Midianitesse for of her death we reade not and ordinarily in the Scriptuâ—es the Midianites and other neighbouring nations that inhabited Arabia Cush his land are called Cushites or Ethiopians as Hab. 3. 7. I saw the tents of Cushan or Ethiopia in affliction and the curtains of the land of Midian did tremble Vers 2. Hath the Lord indeed spoken onely by Moses hath he not spoken also by us That is have not we the gift of prophecy as well as he and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel Vers 3. Now the man Moses was very meek c. Implying that first he had given them no cause thus to quarrell with him and secondly that he was now content to swallow these affronts patiently and made no complaint but the Lord took his cause in hand Nor is it strange that Moses should thus commend himself if we consider that he did it by the immediate inspiration of the holy Ghost that his meeknesse might be a pattern for the Church in all ages and therefore elsewhere we see also that he relates his sinnes and weaknesses and thus also doth S. Paul speak of himself as 1. Cor. 11. 1. Be ye followers of me even as I also am of Christ and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings that here and there by Joshua or some other of the prophets after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning the death and buriall of Moses Vers 5. And the Lord came down in the pillar of the cloud and sâ—ood in the doore of the tabernacle and called Aaron and Miriam Before God had commanded Moses and Aaron and Miriam vers 4. to come all three together to the tabernacle of the congregation where being all three together and the cloud being withall descended to the doore of the tabernacle the Lord now from thence calls to Aaron and Miriam to stand forth both because he was now particularly to speak to them and not to Moses as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him Vers 7. My servant Moses is not so c. That is I do not make known my will to him so as to other prophets in dreams and visions but with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold But what is the meaning of this doubtlesse God is invisible Col. 1. 15. No man hath seen God at any time
John 1. 18. nor can see him 1. Tim. 6. 16. It is not possible for any mortall creature to behold the very essence of God as he is in himself even Moses himself could not so see the face of God Exod. 33. 20. Thou canst not see my face saith the Lord to Moâ—es for there shall no man see me and live and secondly neither could there be at any time presented to Moses any similitude or likenesse of Gods essence and being for no materiall visible thing can be a representation of the spiritall and invisible essence of God To whom willye liken God or what likenesse will ye compare unto him saith the prophet Esa 40. 18. that therefore which is said here concerning the priviledge of Moses above all present and succeeding prophets consists in two things first that God manifested not his will to Moses in dâ—eams and visions as to other prophets in both which they had onely imaginary representations set before the eye of their minds but that he spake to him with an audible voice out of the cloud and out of the tabernacle and that he did oftentimes appear to him in a visible shape and spake to him in a familiar manner mouth to mouth as one friend should speak to another and had at times discovered to him more of his glory then ever he did to the eye of mortall man as we see in that story of his seeing Gods back-parts Exod. 33. 20. And then secondly that when he spake to him he did not make known his mind to him in obscure figurative expressions as he did to the prophets as when he told Ezekiel of a great eagle with great wings c. Ezek. 17. 3. but plainly and clearly apparently and not in dark speeches as it is here expressed Vers 9. And the anger of the Lord was kindled against them and he departed Not abiding their answer which was a signe of great displeasure Now this departing of the Lord wâ—s by removing the signe of his presence the cloud out of which he had spoken to them as it is explained in the following words vers 10. And the cloud departed from off the tabernacle Nor yet did the cloud remove away from the tabernacle for when it did so that was a signe that the people were to remove but it removed from the doore of the tabernacle whither it did usually descend when God meant to speak unto them and so rising up did hang over the tabernacle as at other times Vers 10. And behold Miriam became leprous white as snow Though Aaâ—on joyned with Miriam in speaking against Moses yet onely Miriam was punished 1. because she began the quarrel and 2. because he was the high priest and so the Lord would not strike him with leprosie lest in his dishonour the priesthood should suffer but chose rather to punish him in his sister As for the leprosie wherewith Miriam was stricken it did well answer her sinne a virulent envious murmuring tongue being like a fretting leprosie that spreads where it comes if it be not prevented to the infeâ—tion of many And indeed how memorable a thing this was we may see by the Lords putting them in mind afterwards of it Deut. 24. 9. Remember what the Lord thy God did unto Miriam by the way after that ye were come forth out of Egypt Vers 12. Let her not be as one dead c. Miriam stricken with this white leprosie was like a child that hath been sometime dead in the wombe when it comes into the world the flesh of such a child will be white putrified as if it were sodden and half consumed and so was Miriams And though she were still alive yet as one dead she was to be carried out from the communion of the Church as one that must needs defile all that touched her Numb 5. 2. Command the children of Israel that they put out of the camp every leper and besides this fretting plague would in the end have utterly consumed and killed her if God had not healed her Vers 14. And the Lord said unto Moses If her father had but spit in her face should sâ—e not be ashamed seven dayes c. God having immediately heard the prayer of Moses and healed her gives order notwithstanding that she should be shut out seven dayes from the camp Indeed other lepers being cleansed were yet shut up by themselves seven dayes but it was in the camp Lev. 14. 8. And he that is to be cleansed shall wash his clothes and shave off all his hair and wash himself in water that he may be clean and after that he shall come into the camp and shall tarry abroad out of his tent seven dayes But sayes the Lord if her earthly father had in great displeasure spit in her face she would have been ashamed to shew her face for a time and therefore much more is it fit in this cause both as an expression of her shame and sorrow for that she had done and that his secluding her from others may be a reall instruction to all the people that he would have them take heed of being corrupted with the same sinne now this expression of spitting in her face God useth because spitting is a signe of anger shame and contempt Job 30. 10. They abhorre me they flee farre from me and spare not to spit in my face Isa 50. 6. I hid not my face from shame and spitting and God by this punishment had shown his anger against her and had poured shame and contempt upon her Vers 15. And the people journeyed not till Miriam was brought in again But stayed mourning for her which was a speciall honour unto Miriam above other lepers for whom the people stayed not Numb 5. 2 4. Command the children of Israel that they put out of the camp every leper c. And the children of Israel did so and put them out without the camp Vers 16. And afterwards the people removed from Haxeroth and pitched in the wildernesse of Paran Which I conceive to be all one as if he had said and pitched again in another place but still in the wildernesse of Paran for that they came not now first into that wildernesse is evident because it is said before chap. 10. 12. And the children of Israel took their ioxrneys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran and the place where they pitched in this wildernesse is called Rithmah chap. 33. 18. and Kadesh-Barnea chap. 13. 26. Deut. 1. 19. which was close upon the borders of the land of Canaan CHAP. XIII Vers 1. ANd the Lord spake unto Moses saying c. In Deuteronomie it is said that the people desired that some might be sent to search the land Thus therefore it was When God had led his people from mount Horeb to Kadesh-Barnea through the great and terrible wildernesse and they were come to the mountain of the Amorites Moses assembled the people and encouraged them
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifiâ— him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth sâ—condly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10â— 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein â—ebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citiâ— Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey
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
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
the waters above from the waters beneath therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the â—irmament from the waters which were above the firmament not because there are any waters above the heavens where the sunne moon and starres are set vvhich are a part of the firmament vers 17. but because they are above that part of the firmament vvhich is from the face of the earth and sea to the clouds vvhich is also called the open firmament of the heaven vers 20. for by the waters which are above vvatry clouds are meant as is evident in many other places of Scripture Psal 18. 11. His pavillion round about him were dark waters and thick clouds of the skies Psal 104. 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot c. Psal 147. 8. Who covereth the heaven with clouds who prepareth rain for the earth Jer. 10. 13. When he uttereth his voice there is a multitude of waters in the heavens And so the firmament is said to be in the midst of the waters because part of those vvaters of the deep forementioned vvere lifted up by the mighty povver of God and spread abroad into thin vapours bound up in thick clouds Job 26. 8. and so that part of the firmament wherein the birds â—ly vers 20. vvas in the midst of the waters and divided the waters above from the waters beneath Vers 9. And God said Let the waters under the heaven be gathered together unto one place and let the dry land appear God having the first day created the earth but as yet without form vers 2. a rude and indigested lump of a slimy and muddie substance and drowned as it were in a deep gulf of waters now on the third day it was by the same almighty power of God compacted into a solid Masse and received its form and so the waters descended to the place that God had foundâ—d for them Psal 104. 8. They go up by the mountains they go down by the valleys to the place thou hast founded for them to wit those concavities and vast hollow places in the body of the earth wherein the Seas and other waters are now held called therefore the Storehouses where God laid up the depth Psal 33. 7 He gathereth the waters of the sea together as an heap he layeth up the depth in Store-houses and thus the earth and vvater together made an entire Globe Nor need vve be troubled that the vvaters are said to be gathered together into one place for besides that all seas and rivers are but as so many branches and arms of the great Ocean vvhere into they all runne Eâ—cl 1. 7. All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again the meaning of those vvords may be onely this that the waters under the heaven vvere to be gathered and runne together each to their severall place Vers 11. And God said Let the â—arth bring forth c. And thus the Lord in great vvisdome 1. caused the earth to yield her increase before the sunne vvas created by the heat vvhereof novv the earth is vvarmed and so doth fructifie that hereby we might learn to ascribe the fruits of the â—arth to God rather then to the sunne 2. He made ready all kind of food for the living creatures that vvere aftervvards created on the sixth day Vers 12. And the earth brought forth grasse and herb yielding seed c. Hereby is meant both that God did then by his almighty vvord give to the earth a povver to bring forth all kind of herbs and plants and trees unto the end of the vvorld and also that he did at the present cause it actually to bring them forth and that in their full perfection the herb yielding seed and the tree yielding fruit as man aftervvards vvas created not a child but a perfect man and therefore vve see that vvhen the serpent tempted him vvhich vvas immediately after his creation the tree of knovvledge of good and evil had fruit fully ripe upon it Chap. 3. 6. The woman saw that the tree was good for food and that it was pleasant for the eyes vvhich is indeed an argument of much vveight to prove that the vvorld began vvith the Autumne and that at first the yeare vvas counted to begin then And God saw that it was good That is God approved them all to be good And indeed even those poysonous herbs and plants vvhich vvere on this day created are good and usefull in their kind and meat for some creatures nor should have ever been hurtfull to man if man had not sinned Vers 14. And let them be for signes That is to signifie things to come both naturall and ordinary and supernaturall and extraordinary For so we find by continuall experience that the divers colour and hew of the Sunne and Moon as likewise the rising and setting of divers Constellations of the starres do foreshew fair and foul weather storms and tempests c. and hereby both seamen and husbandmen and physicians receive very helpfull insinuations of the fittest opportunities for their severall affairs yea oftentimes by Eclipses Comets and sometimes by other supernaturall signes God foreshews the heavy calamities he intends to bring upon men insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens Psal 65. 8. so it is said Luke 21. 25 26. There shall be signes in the Sunne and in the Moon and in the Starres and upon the earth distresse of Nations with perplexitie the sea and the waves roring mens hearts failing them for fear and Act. 2. 19 20. I will shew wonders in heaven abovâ— and signes in the earth beneath bloud and fire and vapour of smoke The sunne shall be turned into darknesse and the moon into bloud yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to forâ—tell and divine what good and evil shall befall them both in their life and death for this is a vanitie and wickednesse which the Scâ—ipture doth every where deride and condemne Deut. 18. 10. There shall not be found among you any one that maketh his sonne or daughter to passe through the fire or that useth divination or an observer of times or an enchanter or a witch Isa 47. 13. Let now the Astrologers the starregazers the monethly prognosticatours stand up and save thee from these things that shall come upon thee And for seasons To wit Summer and Winter Spring and Autumne which come by the course of the Sunne as that approcheth nearer to us or goeth further from us yea God hath appointed the Moon also for seasons Psal 104. 19. for thereby we account the moneths and their severall seasons and the Starres likewise and Constellations which arise and set
fierce and insolent manner as scorning and despising their fear and thinking it a disparagement to his greatnesse that they should be afraid of Lamech and he gives a reason if sevenfold vengeance should light upon him that killed Cain what then upon him that should kill Lamech which is spoken either in a kind of Atheâ—sticall scorn as if he should say Why women fear not if God set a guard upon Cain that he might not be killed I will warrant you Lamech shall scape well enough or else as supposing that he had juster cause for that which he had done and therefore might be more secure that if Cains death should be avenged much more his Vers 25. For God said she hath appointed me another seed c. Seth signifies appointed by this it is clear that Cain slew Abel not long before the 130 year of Adams age at which time Seth was born as we see Gen. 5. 3. and therefore she rejoyceth that her number was in him filled up again the rather because it is likely that by the spirit of God she foresaw that he should tread in the steps of faithfull Abel and be the stock of that righteous progeny wherein the Church was afterward established Vers 26. Then began men to call upon the name of the Lord. Was not the name of the Lord called upon before by Adam and Eve Abel Seth and perhaps some others of Adams sonnes and daughters yes undoubtedly But it seems the greater part were corrupted with Cains wicked progeny now the family of the righteous encreasing in the dayes of Enos the worship of God began to be more publick and solemn there began to be a more notable separation and difference betwixt the righteous and the wicked and religion in this pious and now growing family of Seth seemed in a manner restored again when it had been in the paucity and privacy of the truly faithfull almost buried CHAP. V. Vers 2. ANd called their name Adam That is Man So Adam or Man was the common name both of man and woman because both were of the earth from whence the name Adam was taken Man being immediately made of the earth and Eve of Adam and both by marriage so joyned again together by the ordinance of God that they were both one flesh Vers 22. Enoch walked with God That is he lived a holy just and righteous life and that in some degree of eminencie above other the servants of God that lived in those times though the age wherein he lived grew very corrupt yet he was not carried away with the stream of the times but framed his life carefully according to the will of God with whom he enjoyed a sweet communion the Lord in a more then usuall manner revealed his secrets to him for he was a Prophet and one clause of his Prophecies is recorded in the Scriptures to wit in the Epistle of Jude vers 14. 15. and he on the other side did continually set the Lord before his eyes and sought to approve himself to him in all his wayes Vers 29. And he called his name Noah saying This same shall comfort us c. That Noah vvas a man of eminent pietie vve reade Chap. 6. 9. and this therefore I conceive to be a Propheticall presaging of the comfort which this sonne in future times should yield unto his parents By the work and toil of their hands he means not onely that particular curse Gen. 3. 17 19. Cursed is the ground for thy sake in sorrow shalt thou eat of it c. In the sweat of thy face shalt thou eat bread c. but also all the miseries vvhich the sinne of their first parents had brought upon them So that I conceive the meaning of this speech â—f Lamech to be as if he had thus said Many are the miseries labours troubles and sorrovvs vvhich sinne hath brought upon us vve live in a vvicked unjust vvorld and suffer much in these uncomfortable times but you shall see this child vvill be a comfort to us in the midst of all these miseries and by his goodnesse yield us quiet and rest in our minds maugre all the sorrovvs vvhich vve shall othervvise sustain CHAP. VI. ANd it came to passe when men began to multiply c. This must reach further then the age of Noah of which he spake in the latter end of the foregoing chapter namely to the first increase of Cains wicked progeny As the world began to be filled with them so did it more and more increase in wickednesse for the men here spoken of are those men whose daughters the sonnes of God married as is clear by the last branch of this verse namely those that were out of the Church never reputed members of Gods Church or the sonnes of God but as I may therefore say meer men 1. Cor. 3. 3. Walk ye not as men Vers 2. That the sonnes of God saw the daughters of men c. Though all other wickednesse did no doubt abound yet this is noted as the chief cause of Gods displeasure that even the sonnes of God also that is the men of the Church of God for such are esteemed the sonnes of God Deut. 14. 1. vvithout any respect of the Religion they professed promiscuously matched vvith the daughters of those outcasts Cains vvicked progeny from vvhom they had been hitherto separated taking them vvives yea perhaps many vvives of all that their eyes liked not at all minding vvhat for matter of religion or manners they vvere Vers 3. And the Lord said c. The Lord made known this his purpose to that wicked generation namely by Noah yea and happely by Methuselah and Lamech who were then also living to whom he revealed so much that except they repented within 120 years the world should be destroyed My spirit shall not alwayes strive with man That is I have now a long time laboured to reclaim this wicked generation my spirit hath contended with them both by the outward ministry in the mouthes of the Patriarches as is expressed 1. Pet. 3. 18 19. and also by inward motion and check of conscience but all is in vain and therefore I will no longer trouble my self with them but at once sweep them all away with a generall deluge For that he also is flesh That is even man also whom I created after mine own image is become as brutish as the beasts that perish he is wholy carnall no course that I can take will do any good on him therefore I will destroy him Yet his dayes shall be 120 years 120 years are granted for triall of their repentance whence we see that this was revealed to Noah in the 480 year of his age for he was 600 years old when the Flood came chap. 7. 6. consequently but 480 when he had this warning of 120 years which was 20 years before the birth of his sonnâ—s Shem Ham and Japheth though that be mentioned before in the former chapter Vers 4. There
were giants in the earth in those dayes Men who for their extraordinary stature and strength were even admired in those dayes to wit in that age before spoken of when the sonnes of God did promiscuously match with the daâ—ghters of men at that time and before that time that is in that age there were these giants on the earth who in the pride and confidence of their huge strength did without all fear of God or man as lawlesse men commit any villany and like savage and wild beasts destroyed and waâ—ted the countreyes and people where they lived Amongst other the corruptions of those times this Moses instances peculiarly in to let us see how insufferably wicked mankind was grown when they did in a manner even fight against God And also after that when the sonnes of God c. Yea and after that age the progenie of these unlawfull matches betwixt the sonnes of God and the daughters of men became many of them such giants the curse of God follovving such unequall mixtures of the seed of Seth vvith that of Cain And hereby also Moses gives us to understand that even among the outvvard members of the Church these villanies grevv rife yea and after the holy Patriarchs had by Gods commandment threatened them vvith that delâ—ge vvhich aftervvards came upon them Vers 6. And it repented the Lord that he had made man c. God is not as man that he should repent or that he should be grieved for any thing that is done 1. Sam. 15. 29. The strength of Israel will not lie nor repent for he is not as man that he should repent and that because he is not mutable in his purposes as being the Father of lights Jam. 1. 17. with whom there is no variablenesse nor shadow of changing neither can any thing happen to crosse him in his counsel which he did not foresee from everlasting nor can he be in danger to erre in his purposes and to find out any thing in proces of time that is better then that which before he determined should be done yet here as elswhere in severall places of Scripture the Lord is said to repent and to grieve 1. because the Lord now intended to do what men that repent and are grieved for that which they have formerly done are wont to do that is to undo what he had done and to destroy the work of his own hands and therefore speaks thus of himself after the manner of men as stooping to our capacity and 2. to imply thereby the grievousnesse of their transgressions and provocations that should move the Lord to destroy so great a part of those creatures which he had made for his own glory as it were to repent of making man in whom he had determined to honour himself above all the creatures besides He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born Vers 16. And in a cubit shalt thou finish it above That is the Ark. The meaning is this When he had built up the Ark thirty cubits high then he was to finish it or cover it which covering went up sloping so that the ridge was a cubit higher then the side of the Ark. Vers 19. Two of every sort c. That is pairs of every sort a male and a female the number is set down afterward chap. 7. vers 7. Of every clean beast by sevens the male and his female c. here onely the kind and that he should take them by twoes or by pairs CHAP. VII Vers 2. OF every clean beast c. That is such as might be offered in sacrifice Vers 11. In the six hundredth year of Noahs life c. So then the Floud began in the seventeenth day of the moneth Zin which was about the beginning of our May as some Authours think Anno Mundi 1656. or the beginning of October as others hold Vers 12. And the rain was upon the earth fourty dayes c. It rained therefore unto the twentie seventh day of the third moneth Vers 16. And the Lord shut him in c. That is the Lord either by the ministrie of the angels or by his own immediate power caused the doore of the Ark on the outside to be sure and safe against the rain and violence of the waters and so what could not be done by any care or skill or labour of Noah himself was supplied by Gods providence whereas reading this history men might be ready to question in their minds How Noah could possibly so shut the doore on the inside but that still there would be danger of the waters working through the joynts and crevises on the outside where Noah could not cover it with pitch as it was within all such imaginations which our own curiositie might suggest are cut off with this short clause that the Lord shut him in that is that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the doore upon them that by no means the flouds of water beating upon it should be able to loosen it or any way break in to the endangering either of man or beast Vers 20. Fifteen cubits upward did the waters prevail That is so much higher then any mountain did the waters rise Vers 24. And the waters prevailed on the earth an hundred and fifty dayes That is for one hundred and fifty dayes after the beginning of the Floâ—d the waters did either increase or continue in their full strength to wit unto the end of the sixteenth day of the seventh moneth CHAP. VIII Vers 4. ANd the Ark rested in the seventh moneth on the seventeenth day of the moneth c. Which must needs be the next day at the furthest after the waters began first to decrease for from the beginning of the Floud to this seventeenth day of the seventh moneth are but an hundred fifty and one dayes at the most Nor is this strange that the Ark should rest so suddenly if the Ark did draw thirteen cubits water as is very likely when the Floud was at the highest the bottome of the Ark was not above two cubits higher then the highest mountains and two cubits it might well fall in one day Vers 5. In the tenth moneth on the first day of the moneth were the tops of the mountains seen That is seventy three dayes after the Ark began to rest not onely the top of that mountain was dry the Ark standing there wholy out of the water but also the tops of many lower mountains Vers 6. And it came to passe at the end of fourty dayes That is fourty dayes after the tops of the mountains were discovered which was the eleventh day of the eleventh moneth Vers 8. Also he sent forth a dove from him Seven dayes after he had sent out the raven for vers 10. he speaks of seven other dayes and that was upon the eighteenth day of the eleventh
moneth Vers 9. But the dove found no rest c. Because the tops of mountains were yet muddy and standing with water and besides the dove delights not in mountains but in the tops of houses and lower grounds Vers 10. And again he sent forth the dove Namely on the twentie fifth day of the eleventh moneth Vers 12. And he stayed yet other seven dayes and sent forth the dove c. Namely on the second day of the twelfth moneth Vers 13. And behold the face of the ground was drie That is as is said before the water was gone from the earth so that the superficies the face of the ground was drie but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast Vers 14. And in the second moneth c. was the earth dried That is it was now throughly dried hard and fit for the use both of man and beast so that after the upper face of the ground was drie Noah and the rest staied welnigh two moneths in the Ark. Vers 20. And offered burnt offerings on the altar By way of thankfulnesse and according to that form of worship which God had before established in his Church Vers 21. And the Lord smelled a sweet savour Still we see that the Scripture speaks of God after the manner of men who are delighted and refreshed with sweet odours Isa 3. 24. The meaning is that God having in his displeasure punisht man severely was now at peace with these and did graciously accept of this service which Noah had now performed And the Lord said in his heart c. That is God decreed that he would never destroy the world as now he had done speaking of that decree which was afterward revealed to Noah chap. 9. vers 8. For the imagination of mans heart is evil c. The same words are used cap. 6. vers 5. as a reason why God would destroy the world that are here used as a reason why God would not destroy it and in both fitly there to shew the just cause the Lord had to punish here to shew that even hence God in the riches of his mercy resolved to spare them for saiâ—s he they are corrupt altogether by nature and should I deal with them according to their desert I must be continually sweeping them away with a deluge but I will henceforth deal more particularly with men and not overturn the generall course of nature any more CHAP. IX Vers 2. ANd the fear of you and the dread of you c. That absolute soveraignty over the creatures which man lost by rebellion against God is not now restored onely that remainder of soveraignty vvhich man had enjoyed since the Fall vvas novv by promise confirmed unto Noah and his posteritie vvhence it is that even the most savage of them do naturally fear the face of man though sometimes by the just judgement of God they do as it vvere rebell rise up upon him and hurt him Vers 3. Every moving thing that liveth shall be meat c. That is you may eat of any of the creatures as freely as of the herbs that grovv out of the ground Not that before the Floud they did eat nothing but herbs c. methinks besides many other arguments that might be brought against this conceit that vvhich is said Matth. 24. 38. implies a greater liberty in feasting As in the dayes that were before the Floud they were eating and drinking c. onely God novv restores unto Noah the lavvfull use of these things vvhich vvere in a manner taken from them by the Floud and the rather vvas this here made knovvn to Noah to make vvay to that vvhich follovveth in the next verse vvhich is added as an exception to this generall grant to vvit that though they might eat freely of any of the creatures yet not of things strangled out of vvhich the bloud vvas not first let forth Hovvever it is sufficient for us hence to learn that now it is lawfull to eat of any of the creatures and that the law which made some beasts c. unclean and not allowed for food was not yet given to the Church of God Vers 4. But flesh with the life thereof which is the bloud c. The bloud is called the life of the flesh because it is as it were the seat of the life and the vitall spirits Levit. 17. 11. For the life of the slesh is in the bloud And therefore though they might eat the slesh of beasts yet not with the bloud that is not except it were first orderly mortified and cleansed oâ— the bloud and this restraint doubtlesse was imposed upon them to make them the more fearfull of shedding mans bloud And we see the Apostles Act. 15. 20. enjoyned the Christians of those times to observe this command the rather happily because it had been of such ancient use and so long observed amongst the people of God and would not easily therefore be left on a sudden Vers 18. And Ham is the father of Canaan This is both here and after vers 22. added both to imply the reason why vers 25. the curse is denounced against him Cursed be Canaan and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang with whom they had so much to do in the dayes of Moses Vers 25. And he said Cursed be Canaan Noah knowing what had passed whether by revelation or by the relation of his other sonnes we need not enquire doth as a Prophet by the inspiration of Gods spirit denounce this judgement that the curse of God should fall upon him and his posterity for this wicked facâ— and namely upon the Canaanites who are therefore particularly mentioned â—ecause in them this curse should be most remarkably seen A servant of servants shall he be c. That is a most base and vile servant This is meant of the Canaanites the progeny of Canaan who were conquered and made bondslaves by the Israelites therefore called Canaans brethren because they were the posteritie of Shem the brother of Cham yea and by those Western nations which were the posteritie of Japheth Vers 26. And he said Blessed be the Lord God of Shem. Noah foresees by the instinct of Gods spirit that God would enter into a speciall covenant with the posteritie of Shem taking them to be his peculiar people and binding himself to be their God Now ravisht with joy in the consideration of this extraordinary priviledge he doth not barely pronounce this blessing that God would be the God of Shem and his posteritie but expresseth it covertly in this thanksgiving whereinto he breaks forth in the excesse of his joy Blessed be the Lord God of Shem. Vers 27. God shall enlarge Japheth This according to our translation must needs be a prediction of the great encrease of Japheths posteritie And he shall dwell in the tents of Shem. A prophesie of that
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
farre that he would not hearken to this suggestion but resolved to hope even againâ—t hope Vers 18. And Abraham said unto God O that Ishmael might live before thee Abraham speaks not this as rejecting Gods promise as if he had said having Ishmael I desire no more nor as despairing of the promise as if he had said I should have but little hope if I had not more hope in Ishmael already born then in the promised sonne of Sarah indeed it is not possible that we should have a sonne at this age and therefore O that Ishmael might live c. but these words proceed chiefly from Abrahams fatherly affection towards Ishmael being thus assaulted by those forementioned thoughts of his carnall reason whilest his faith opposed them suddenly his affections moved with the thought of Ishmael make him as it were to forget all other things to beg for him as if he had said Though I cannot conceive how it should be yet I gladly imbrace the promise but however oh that Ishmael might live in thy sight do not cast off Ishmael but let him live in thy favour So that this is spoken out of a mind that did yield to the promise but yet was troubled and perplext and solicitous for Ishmael CHAP. XVIII Vers 1. ANd he sat in the tent doore in the heat of the day That is at noon-tide This is expressed both to shew the occasion of his sitting in the tent doore to cool and refresh himself as also to imply the reason of the courtesie he proffered to these Angels whom he supposed to be strangers because at such time travellers are wont to wax faint and hungry Vers 2. And to three men stood by him and when he saw them he ranne to meet them Their appearance being undoubtedly such as made it manifest to Abraham both that they were strangers travelling that way and also such strangers as were worthy both of that entertainment and respect which he afforded to them Vers 3. And said my Lord if now I have found favour in thy sight c. He directs his speech to one as it seems because he appeared in more excellency and with signes of greater worth then the rest Vers 6. Make ready quickly three measures of fine meal That is as it is probably thought three pecks or thereabouts whether more or lesse Vers 8. And they did eat For as these Angels had true bodies for the time and did truly walk and speak so they did also truly eat if there were no necessitie of food for the sustenance of those their assumed bodies which were erewhile happely to be dissolved again by the power of God yet it was requisite for the present dispensation of that service which God had imposed upon them to wit their appearing to Abraham that he might not yet know but that they were men till God was pleased to discover it to him Vers 9. And they said unto him Where is Sarah thy wife Thus by naming Sarah they first discover themselves to be not men but angels Vers 10. And he said I will certainly return unto thee according to the time of life We do not find that this return was by the angels appearing again but by the accomplishment of the thing promised in regard whereof it is said chap. 21. 1. And the Lord visited Sarah as he had said to wit when Isaac was born And by this phrase according to the time of life cannot be meant any thing but this that so many moneths thence as is usually according to the ordinary course of Nature from a womans first conception to the birth of her child Sarah his wife should have a sonne for that promise when God appeared before in the former chapter was just a year before Isaac was born chap. 17. 21. But my covenant will I establish with Isaac whom Sarah shall bear unto thee at this set time in the next year since when Abraham had been circumcised and had recovered the pain and sorenesse thereof Vers 12. Therefore Sarah laughed within her self Because she deemed it so unlikely if not impossible that she should now have a child she did inwardly laugh at what she heard spoken She laughed within her self she did not break out into loud and open laughter but was inwardly affected as those use to be that laugh at any thing related which they desire but cannot believe it will ever be and this concerning the secrecy of her laughter that it was within her self is thus particularly expressed to intimate 1. Why she did so readily deny it because it was indeed an invvard smiling rather then an outvvard direct laughter and such as could not therefore by others be heard or discerned 2. Why she vvas afraid vvhen he took notice of it to vvit because she began novv to conceive that doubtlesse he vvas more then man that could discern the invvard affections of her heart Hovvever doubtlesse she laughed not as Abraham before did for joy but as doubting the accomplishment of vvhat vvas spoken and vvas therefore reproved though aftervvard she believed vvhen she knevv vvho it vvas that said it and therefore is her faith commended Heb. 11. 11. Through faith also Sarah her self received strength to conceive seed c. Vers 13. Wherefore did Sarah laugh saying Shall I of a surety bear a child which am old c. Though these be not the very words of Sarah mentioned v. 12. yet they are the very same in effect for in those words After I am waxed old shall I have pleasure my Lord being old also by affirming that both she and her husband by reason of their great years were now past the naturall pleasure of the marriage-bed her aym was to imply how much more unlikely it was that she should conceive at those years and bear a child yea perhaps these very words here alledged by the Lord were then also added by Sarah though they be not there expressed for the Scripture in setting down such passages of the History doth not alwayes expresse all that was spoken but onely the summe and substanâ—e of what was spoken Vers 14. At the time appointed c. Compare this place with chap. 17. 21. and the 10. verse of this chapter Vers 18. Sâ—eeing that Abraham shall surely become a great and mighty nation all the nations c This is the first reason vvhy the Lord vvould not hide from Abraham vvhat he meant to do unto Sodom to vvit because he vvas so precious in his eyes and one vvhom he had hitherto honoured above others as his speciall favourite Having appointed him to be the stock of so great and mighty a nation his peculiar people yea the stock out of vvhom that blessed seed should spring in whom all the nations of the earth should be blessed he vvould not execute so notable a judgement upon a people so near to him and not acquaint him vvith it vvhich agreeth vvith that Amos 3. 7. Surely the Lord God will do nothing but
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
of the Lord. This also is spoken to further the peace desired as if he had said Thou hast here prospered amongst us we sent thee away in peace and so now through the blessing of the Lord thou art grown great and therefore let there be a Covenant betwixt us Vers 33. And he called it Sheba c. To wit the well which his servants had found This well was formerly so called by Abraham Gen. 21. 31. He called that place Beersheba because there they sware both of them to wit Abraham and Abimelech but having been stopped by the Philistines and now opened again by Isaacs servants the old name is again imposed upon the same occasion CHAP. XXVII Vers 1. ANd his eyes were dimme Blindnesse is incident to old age yet was this no doubt thus disposed in Isaac by the speciall providence of God that Jacob might be blessed for he lived after this above fourty years Vers 4. Make me savoury meat c. that my soul may blesse thee before I die That is that I may blesse thee for so Rebekah repeats these words of Isaac vers 7. Make me savoury meat that I may eat and blesse thee before my death Many severall wayes men are said to blesse others in the Scripture as by praying to God to blesse them Blesse those that curse you saith our Saviour Luke 6. 28. by pronouncing a blessing upon them and that by warrant of authority derived from God as when the priests blessed the people of which the Apostle speaks Heb. 7. 7. Without all contradiction the lesse is blessed of the better and by a propheticall prediction of the blessings that should come upon men as when Moses by the speciall instinct of Gods Spirit did foretell how the twelve Tribes should be blessed of God Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel But this blessing here spoken of was peculiar to the Paâ—â—iarchs They having received a promise of the Covenant of grace for them and their seed after them were wont before they died in the name of God and by the guidance of the holy Ghost to foreshew upon which of their seed this Covenant of grace should be continued and so did as it were by will and testament passe over the right of the Covenant and promise of grace to those of their children who were to be heirs of the Covenant and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ whence is that phrase of inheriting the blessing Heb. 12. 17. And thus Isaac intended now to blesse Esau and that doubtlesse because he knew not Gods will and purpose herein for it is not probable that so good a man would wittingly seek to crosse the known decree of God concerning his sonnes It cannot be but Rebekah acquainted Isaac with that Oracle Gen. 25. 23. where the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels the one people shall be stronger then the other and the elder shall serve the younger and being her self perswaded thereby that God intended the blessing to the younger did what she could to convince her husband likewise that it was so But it seems though God were pleased thus farre to enlighten her mind and powerfully to incline her heart to believe this truth yet still he suffered him to erre herein yea even now at the last though he enlightned his understanding by a propheticall illumination as concerning the blessing he pronounced yet withall at the same time he did neither enlighten his understanding nor bend his will to the right person but left him herein to his own spirit and so being carried by his carnall judgement concerning the prerogative of Esaus being his first-born and by his affection to him intended him the blessing but was disappointed by Gods providence that it might be the more evident that it was not by the will of man but of Gods free grace and singular favour that Jacob had the blessing and not Esau Why Isaac desired savoury meat such as he loved before he performed this work it is hard to say The most probable reason given is this that being aged and feeble he desired this refreshing to cheer up his spirits that he might be the fitter instrument of the holy Spirit of God in pronouncing this propheticall blessing as Elisha when he was moved against king Jehoram called for a musician to allay his passion and quicken his spirit before he prophesied to them in the name of the Lord 2. Kings 3. 14 15. However doubtlesse God by this means intended to give Rebekah the advantage of this time to plot for the transferring of the blessing in Esaus absence upon Jacob to whom of right it did belong Vers 6. Rebekah spake unto Jacob her sonne c. Rebekah being strongly perswaded that the blessing belonged to Jacob to wit 1. By Gods answer to her at the struggling of the children in her womb Gen. 25. 23. The elder shall serve the younger 2. By that remarkable passage of Gods providence when Jacob was born holding his brother by the heel 3. By Esaus selling the birthright to Jacob and 4. By Esaus profanenesse and Jacobs piety and perceiving that her husband was now ready as much as in him lay to crosse the counsel and purpose of God she resolves to assay to disappoint her husband and that by subtilty and deceit and so instructs Jacob how to deceive his father wherein though she did many things that are not warrantable unlesse she were moved by the speciall instinct of Gods Spirit which doth not appear yet thus farre she is praise-worthy that understanding rightly the Oracle of God she sought to prevent the errour of her husband and to procure the blessing to him for whom God had appointed it Vers 13. And his mother said unto him On me be thy curse c. Relying upon that which God had revealed to her she was fearlesse of that which Jacob feared not doubting but God would prosper their designe whilst they sought to effect that which was according to Gods counsel and to further that which he had decreed yet because the way cannot be judged warrantable whereby she sought it to wit by deceiving her blind husband and causing her sonne by dissembling and lying to beguile his father doubtlesse she was over-confident and had no just ground for what she said onely God was pleased of his own free grace to let it be according to her hope Vers 20. Because the Lord thy God brought it to me Jacob perceiving that his father began to be jealous of some deceit because the venison came so soon wondering how Esau should take it by hunting and dresse it in so short a space he answers that it was by the speciall providence of God that he took it so suddenly and to intimate that God therein had testified his usuall
corn and the same quantity again for new provision for that clause which followeth And the money that was brought again in the mouth of your sacks carry that again in your hand is added to explain what he meant by double money to wit not onely money for a present supply of corn but also that which they found in their sacks Vers 14. If I be bereaved of my children I am bereaved As if he had said Send him I must and therefore I shall resigne him into Gods hands if it be his will to bereave me of my children I must and will be content Though he kill me yet will I put my trust in him Vers 21. Every mans money was in the mouth of his sack In the former chapter we find that in the inne one of them onely is said to open his sack and find his money chap. 42. 27. As one of them opened his sack c. he espied his money and the rest at home in presence of their father chap. 42. 35. And it came to passe as they â—mptied their sacks that behold every mans bundle of money was in his sack where also it is said that seeing it they were afraid Here they report it otherwise that they all opened their sacks in the inne Some therefore conceive that they all opened their sacks found their money in the inne as here they say but that also they knit up their sacks again that so their father when they came home might see how it was But rather we may think that here they speak as men in haste and so joyn together both what was done in the inne and what was discovered at home every mans money indeed was in the mouth of their sacks when they were in the Inne but they saw it onely in one of their sacks till they came home and poured out their corn before their father and then they found that it was so in all their sacks and therefore it is added there that when both they and their father saw the bundles of money they were afraid Vers 26. They brought him the present which was in their hand into the house and bowed themselves This bowing of themselves before Joseph when they came with their presents was not onely in their own name but also in the name of their father who had sent those presents to him whom therefore also they term his servant vers 28. Thy servant our father is in good health And thus was Josephs dream accomplished concerning the sunne and the moon and the eleaven starres making obeisance chap. 37. 9. Vers 32. Because the Egyptians might not eat bread with the Hebrews Because the Hebrews were known to be keepers of sheep and so to kill eat and sacrifice such cattel as the Egyptians worshipped Gen. 46. 34. For every shepherd is an abomination unto the Egyptians Exod. 8. 26. And Moses said It is not meet so to do for we shall sacrifice the abomination of the Egyptians unto the Lord our God Vers 33. And the men marvelled one at another That is they looked upon one another as men use to do when any thing that is strange befalls them with wonder and astonishment to wit marvelling why the Governour of Egypt should shew them that were strangers so great favour and should feast them so royally especially having a while before entertained them so roughly others referre their wondring to that which is before mentioned in the foregoing words concerning their sitting at the table conceiving that Joseph had placed them in that manner every man according to his age and that they wondred how he could place them in that order that were strangers unto him But because it is not expressed that Joseph did so order them but that themselves rather sat down in that manner the former exposition is farre more probable Vers 34. And he took and sent messes unto them from before him c. It was it seems the custome of those times that great men would send some choice thing ' from their table to those whom they meant to grace and honour Again they used not in those times to set provision on the table for all the guests in common as we nowadayes are wont to do but to set a portion for every guest by himself as many ancienâ—â—riters do witnesse and may be gathered from other places of Scripture as 1. Sam. 1. 4 5. He gave to Peninnah his wife and to all her sonnes and her daughters portions but unto Hannah he gave a worthy portion 1. Sam. 9. 23 24. And Samuel said unto the cook Bring the portion which I gave thee of which I said unto thee Set it by thee And the cook took up the shoulder and set it before Saul c. 2. Sam. 6. 19. And he dealt unto all the people c. to every one a cake of bread and a good piece of flesh and a flagon of wine c. and thence it was that Josephs brethren had every one their messe apart and by themselves and so Benjamins messe was five times so much as any of theirs which was purposely so ordered by Joseph both to testifie thereby his singular affection to him and to make tryall whâ—ther his brethren would envy him for it CHAP. XLIV Vers 2. ANd put my cup c. in the sacks mouth of the youngest This he doth to humble them yet more and withall especially to make tryall how they stood affected to his father and brother Benjamin as conceiving that if they envied Benjamin as they had formerly envied him they would be glad to see him apprehended for theft and cast into prison Vers 5. Is not this it in which my Lord drinketh and whereby indeed he divineth Because he was so famous for his propheticall interpretation of dreams the common opinion of the Egyptians was that he used divination as their Magicians and Wisemen did Joseph therefore appoints his steward to say thus according to the opinion the Egyptians had of him 1. That he might the better conceal himself from his brethren 2. That he might make their fault seem more hainous little lesse then sacriledge to steal so sacred a thing 3. To intimate that it was not strange that their theft was discovered so soon after they were gone Neither is it any wonder that the best of Gods servants should discover as Joseph did in this some mixture of humane infirmitie in all their actions Vers 15. Wote ye not that such a man as I can certainly divine See vers 5. Vers 16. God hath found out the iniquitie of thy servants Because Judah had particularly ingaged himself to his father for the bringing home of Benjamin chap. 43. 8 9. Send the lad with me c. I will be suretie for him of my hand shalt thou require him c. therefore he amongst all the rest undertakes to speak in this cause and though doubtlesse he was at first resolved to plead for Benjamin and to discover to Joseph the great straits
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
Canaan vvas a type and pledge Vers 31. And Israel bowed himself upon the beds head Namely to God by vvay of thankfulnesse both for those promises in the faithfull expectation vvhereof he had desired to be buried in the land of Canaan and for this present mercy that novv by Joseph he vvas assured that he should be buried in the promised land Novv because he vvas bed-rid through vveaknesse or age or at least lying upon his couch Moses shevveth hovv he bovved himself to vvit that turning his face to the bed and so rearing himself upon the bolster at his beds head he then bovved himself and vvorshipped the Lord. And indeed such vvas the zeal of the good servants of God in those times that vvhen they vvere bed-rid it seems they endeavoured in the best manner they could vvith some devotion and bovving of their bodies to vvorship the Lord for so it is said also of David vvhen he kept his bed by reason of vveaknesse in his old age 1. King 1. 47. that the king bovved himself upon his bed Indeed the Apostle renders this place othervvise Heb. 11. 21. to vvit That Jacob when he was a dying worshipped leaning upon the top of his staff and the ground of this difference all Writers conceive to have been this that the Hebrevv vvord in this place vvhen the vovvel points are not added signifieth both a bed and a staff and that the septuagint Greek Translatours making use of a copie that had not the vovvel points did mistake the vvord and translated this place And Israel bowed himself upon the top of his staff vvhich translation of the Septuagint the Apostle follovved in that place of his epistle to the Hebrevvs But vvhereas it may seem improbable that the Apostle vvho vvrote by the inspiration of the holy Ghost should follovv a corrupt translation to this it is ansvvered 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it vvas in the Greek translation vvhich the Hebrevvs did most commonly use in those times considering that even according to that translation it served fitly to the purpose for vvhich he alledged it and 2. That it is true that Jacob vvhen he raised up himself upon his pillovv tovvards his beds head that he might bovv â—nto the Lord as is here expressed vvithall the better to help himself in his great vveaknesse he leaned upon the top of his staff and the Apostle knovving this also to be true did not therefore stick to alledge the place according to the Greek translation CHAP. XLVIII Vers 4. I Will make of thee a multitude of people That is thirteen populous tribes Vers 5. And now thy two sonnes Ephraim and Manasseh c. are mine as Reuben and Simeon are mine That is being by birth my grandchildren they shall by adoption be my sonnes and therefore accordingly in the division of the promised land they shall have the priviledge of my sonnes each of them a tvvelfth share no lesse then Reuben and Simeon thus hath Joseph a double portion the priviledge of the first-born 1. Chron. 5. 1. Now the sonnes of Reuben the first-born of Israel for he was the first-born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph the sonne of Israel Deut. 21. 17. But he shall acknowledge the sonne of the hated for the first-born by giving him a double portion Vers 6. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren That is shall be counted of the stock and tribe of Ephraim or Manasseh as if they were their sonnes not their brethren therefore though there be no other sonnes of Joseph mentioned yet that is no proof that he had none for it is here appointed that they should be called after the name of their brethren Vers 7. And as for me when I came from Padan Rachel dyed c. That is though the Lord promised at Luz as I have said that he would so exceedingly multiply my seed yet as for me my hope of having more children by your mother my beloved Rachel was soon taken from me by her death for even a while after she dyed a little short of Ephrath and was there buried by me so that my hope for the accomplishment of Gods promise must be in my childrens children and since I had by her but thee and thy brother therefore thy two sonnes shall be mine c. it may be thou maist have more but as for me Rachel dyed and left me but onely you two Vers 8. And Israel beheld Josephs sonnes and said Who are these His eyes being dimme by reason of age he could not perfectly discern whether they were Josephs sonnes or no and therefore he asked them who they were Vers 12. And Joseph brought them out from between his knees Jacob had hitherto onely testified his love by imbracing and kissing them Joseph therefore doth remove them as it were from the bosome of the old man first the one and then the other that the next work might be done which was of most moment namely the Patriarchall blessing of them which it seems was usually done with imposition of hands And he bowed himself with his face to the earth To wit in reverence to his aged father and by way of thankfulnesse for the work in hand the adoption of his sonnes Vers 14. Guiding his hands wittingly That is though Jacobs eyes were dimme as is before noted vers 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest and his left hand upon Manasseh that was the eldest but he did it wittingly why else should he crosse his armes that he might lay his right hand upon the youngest that stood at his left hand and his left hand upon the eldest that stood at his right hand but that he did it purposely as a signe of that which afterwards he foretold to wit that Ephraim which was the youngest should have the preheminence yea this was one of the chief evidences that he did all he did in this businesse by the speciall revelation of the spirit of God because being so ill sighted that he could not discern which was the eldest and which the youngest yet he did purposely crosse his arms that he might lay his right hand upon the youngest and his left hand upon the eldest Vers 15. And he blessed Joseph That is in his children Vers 16. The Angel which redeemed me from all evil blesse the lads That is Christ the eternall sonne of God who is called the Angel or Messenger of the covenant Mal. 3. 1. and of whom it is said Exod. 23. 21. that Gods name is in him And indeed to say that a created angel redeemed Jacob from all evil or might be prayed to by Jacob that he would blesse the sonnes of Joseph and make them grow to a multitude in the midst of
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
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
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
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
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
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
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
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
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
secondly to shew their thankfulnesse for the fruits which in this moneth they reaped Deut. 16. 13 14. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine And thou shalt rejoyce in thy feast c. And thirdly to figure out Christs coming into the world at this time of the year to dwell in the tabernacle of our flesh John 1. 14. And the Word was made flesh and dwelt among us c. and their being strangers and travellers here in this world Vers 17. Three times in the year all thy males shall appear before the Lord thy God That is at the three great feasts before mentioned the feast of unleavened bread the feast of harvest or Pentecost and the feast of in-gathering called also the feast of tabernacles then all the males were enjoyned to appear before the Lord and that in the place which he should choose Deut. 16. 16. namely all that were able for those that were sick infants and aged men were doubtlesse excused And though onely the males were by this law tyed to this service because women had many occasions to keep them at home yet even the women might if they pleased go up unto these feasts and often doubtlesse did for so it is saâ—d of Hannah the mother of Samuel 1. Sam. 2. 19. She came up with her husband to offer the yearly sacrifice and of the virgin Mary Luke 2. 41. Now his parents went to Jerusalem every year at the feast of the Passeover As for the place where they met together it was doubtlesse first the tabernacle and afterward the temple because there God dwelt as it were amongst his people and therefore there it is said they should appear before the Lord. And though it may seem somewhat questionable where they met to keep these feasts all the time the ark was in one place and the tabernacle in another as it was for many years after the ark was taken and carried away by the Philistines yet upon good consideration I think we may well conclude that they were kept where the tabernacle was because there was the altar of burnt-offerings and the offering of sacrifices was a main part of the holy service of these feasts Vers 18. Thou shalt not offer the bloud of thy sacrifice with leavened bread c. Because the very same words almost are repeated Exod. 34. 25. onely there the Passeover is expressely mentioned Thou shalt not offer the bloud of my sacrifice with leaven neither shall the sacrifice of the feast of the Passeover be left unto the morning therefore the most and best Expositours do understand this place particularly of the Paschall Lambe to wit that they might not eat any leavened bread with the Passeover and that they might not leave any part of the Paschall Lambe untill the morning the fat being here by a Synecdoche put for all and specially mentioned because this in all sacrifices was offered to God Yet I see not why this place may not be understood generally of all sacrifices since it is evident first that leaven was forbidden in all meat-offerings which were alwayes offered together with their sacrifices Levit. 2. 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven for ye shall burn no leaven nor any honey in any offering of the Lord made by fire And secondly that though the flesh of some sacrifices might be eaten the next day yet the fat thereof was to be presently burnt upon the altar See Levit. 7. 2 3. Vers 19. Thou shalt not seethe a kid in his mothers milk Either this must be literally understood according to the very words that they might not seethe a kid or a lambe c. in the milk of the damme because this had some appearance of cruelty which the Lord by this ceremony taught them to abhorre and indeed upon the same ground other like laws were given this people as Deut. 22. 6 7. If a birds nest chance to be before thee in the way c. thou shalt not take the damme with the young Or else rather it must be understood concerning the age of the kid to wit that they might not offer a kid to the Lord or eat it themselves whilest the flesh was onely â—erely a milky frothy substance thereby to teach them to avoid all foolish intemperancie and delicacie in their feeding and upon this ground they were forbidden to bring the first-born of their cattel or any other sacrifice till they were eight dayes old because so long they were but as the dammes milk Vers 20. Behold I send an Angel before thee to keep thee in the way c. That is the promised Messiah the sonne of God and Angel of the covenant Mal. 3. 1. Who led them by day in the pillar of a cloud and by night in a pillar of fire and at last brought them into the land of Canaan of whom it is said 1. Cor. 10. 9. that the Israclites in the wildernesse tempted him and so were justly destroyed by him therein finding that verified which the Lord here saith vers 21. that he would not pardon their transgressions Vers 21. For my name is in him That is he is the Lord Jehovah as I am of the same Essence Power Majesty and Authority for so it is said of Christ Heb. 1. 3. that he was the brightnesse of his Fathers glory and the expresse image of his person and one God with him The Father is in me and I in him saith Christ John 10. 38. God was in Christ reconciling the world unto himself saith the Apostle 2. Cor. 5. 19. And so it was prophecied of him Jer. 23. 6. This is his name whereby he shall be called The Lord our righteousnesse Vers 28. And I will send hornets before thee c. This may be meant of stinging terrours wherewith God struck the hearts of the Canaanites or it may be understood literally of true hornets sent before the Israelites and the rather because first God had spoken of the fear wherewith the Canaanites should be stricken in the former verse and it is not usuall in the Scripture to expresse any thing plainly first and then afterwards figuratively and obscurely And secondly he tells the Israelites that God had done this for them which he had promised See Josh 24. 12. Vers 31. And I will set thy bounds from the red sea c. The bounds of the promised land are here set down to wit first their Eastern bound which was the red sea and secondly the sea upon which the land of the Philistines lay called the Mediterranean sea which was their West border and thirdly the desert which lay on the South of Canaan to with the desert of Shur or Paran which was their South border on which side ran the river of Sychar Josh 13. 3. called the river of Egypt Gen. 15. 18. for it runs out of Nilus into the Mediterranean sea and therefore this also
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
and keep the charge of the Lord that ye die not and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day as methinks it is evident Levit. 8. 34. As he hath done this day so the Lord hath commanded to do c. And the continuance of these solemnities seven dayes signified 1. that perfect holinesse which should be in Christ and 2. that the whole course of the priests lives should be consecrated to Gods service See Exod. 12. 15. Vers 31. And seethe his flesh in the holy place That is in the courtyard of the Sanctuary at the doore of the tabernacle for there it was both boyled and eaten Levit. 8. 31. And Moses said unto Aaron and his sonnes Boil the flesh at the doore of the tabernacle of the congregation and eat it with the bread c. See Exod. 28. 43. Vers 33. But a stranger shall not eat thereof c. That is none but themselves in other peace-offerings the offerer did eat of it here was no offerer but the priest Vers 34. Then thou shalt burn the remainder with fire Which was done 1. to maintain the peoples reverence toward them by letting them see that they were not to be usedbut in holy uses 2. to prevent the superstitious abuses of them Some peace-offerings might be eaten the next day Levit. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten Onely those which were offered for a thanksgiving were to be eaten the same day whereby it may seem that these of the priests were principally for that end See Exod. 12. 10. Vers 35. Seven dayes shalt thou consecrate them See the note above upon ver 30. Vers 36. And thou shalt offer every day a bullock for a sinne-offering for atonement c. This is meant of the same bullock mentioned before ver 10. which was offered for a sinne-offering for the priests Nor doth it follow that there were not two rammes also offered on each of the seven dayes of the priests consecration because it is here onely expressed that there should be a bullock offered on each of these seven dayes For this concerning the sinne-offering is onely repeated to shew that this sinne-offering was not onely for the priests but also to purifie the altar to make an atonement for the altar and to sanctifie it as it is expressed in the following verse Now an atonement is said to be made for the altar not because there was any sinne in the altar but because it was hereby now so perfectly purified and sanctified according to Gods institution that men might without sinne offer sacrifices thereon Vers 37. Whatsoever toucheth the altar shall be holy Some understand this clause thus that none but holy persons might touch the altar but rather it is meant of the sacrifices that were to be offered on this altar that whatsoever should according to Gods institution be offered thereon should be accepted as holy to the Lord the altar sanctifying the sacrifice that was laid thereon according to that which our Saviour saith Matth. 23. 19. Ye fools and blind whether is greater the gift or the altar that sanctifieth the gift Vers 38. Two lambs of the first year day by day continually This was the daily ordinary sacrifice and it was 1. to signifie that the death of Christ the true lambe was available to the Church from the first morning of time to the evening of the same 2. to shew what continuall need they had of reconciliation through Christs bloud applied by faith 3. to sanctifie the morning and evening prayers of the Church by the interceding sacrifices of the Mediatour Vers 40. And with the one lambe a tenth deal of flower mingled with the fourth part of an hin of beaten oyl c. By a tenth deal of flower is meant the tenth part of an ephah or bushell as is expressed Num. 28. 5. which is called an Omer Exod. 16. 36. and by the fourth part of an hin of oyl wherewith the floure was mingled and the fourth part of an hin of wine which was for a drink-offering a pint and an half of each is meant for the hin contained six pints and so the fourth part of an hin was a pint and half Now this meat-offering and drink-offering added to the dayly sacrifice was to shew that Christ by his oblation of himself for us becomes not onely redemption but also food gladnesse and chearing comfort to us yea all in all And the sweetnesse of these things floure and oyl and wine signified both how pleasing to God the sacrifice of Christ should be and also what care was required of Gods people to make their sacrifices by true faith and repentance wherein God delights a sweet savour unto God without which their externall sacrifices must needs be unsavory and such things as could not be likely to please him Vers 42. Where I will meet you to speak there unto thee That is in the tabernacle from the mercy-seat Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee Wherein we have the reason given why it was called the tabernacle of the congregation namely because there the Lord did by glorious signes witnesse his presence and make known by Moses his will unto them meeting them and making a covenant with them See Exod. 40. 34. Levit 9. 13 24. Vers 43. And the tabernacle shall be sanctified by my glory That is the glorious signes of his glorious presence CHAP. XXX Vers 1. ANd thou shalt make an altar to burn incense upon c. Besides that the Lord did hereby adorn the service of the tabernacle to work the greater reverence in the hearts of the people and did teach them how carefull they should be of defiling their service with any unclean thing it did also signifie that by Christ not onely the whole legall service but particularly also the Saints prayers are wondrous sweet and pleasing to God Revel 8. 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne Psal 141. 2. Let my prayer be set forth before thee as incense Rev. 5. 8. And golden vials full of odours which are the prayers of the Saints Vers 2. The horns thereof shall be of the same See the notes upon Exod. 27. 2. Vers 3. And thou shalt overlay it with pure gold c. Shadowing Christ in both his natures his deity yielding glory to his humanity hence it is called the golden altar Numb 4. 11. as the other is called the brazen altar Exod. 38. 30. And thou shalt make unto it a crown of gold round about Which served as an edge to
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
the Lord would immediately set them apart as his peculiar portion to be his Ministers in the sacred service of the tabernacle Vers 30. Ye have sinned a great sinne and now I will go up to the Lord. Though Moses had already before so farre prevailed with the Lord by his prayers that he would not presently destroy all the people as at first he threatned and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people yet considering that the Lords anger might still be great against theÌ„ and that he might still proceed further in punishing those that had sinned against him he resolves yet further to intercede for them with which he first acquaints the people remembring them withall of the greatnesse of their sin that so they might repent seriously of their sinne and thereby be made more capable of Gods favouâ— Peradventure I shall make an atonement for your sinne Words that imply a difficulty though good hopes to obtain Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph See also Josh 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them or whether he would be satisfied with what was done Vers 31. And Moses returned unto the Lord c. It seems that this was another going up unto God then when he stayed there fourty dayes and fourty nights the second time for this was the morrow after the Levites had slain three thousand of the people and many things came between his second solemn going up unto God which is rehearsed in the next chapter Vers 32. And if not blot me I pray thee out of 〈◊〉 book which thou hast written When Gods decree of election unto life everlasâ—â—nâ— is callâ—â— the book of life as Phil. 4. 3. and in many other places it is a metaphoricall expression wherein the Scripture speaks of God after the manner of men Now when Moses here saith that if God would not forgive the sinnes of this people he desired that himself might be rather blotted out of the book of life we cannot hence inferre that Gods decree can be changed or that those that are elected unto life may notwithstanding perish everlastingly or that Gods justice will admit of the punishing of a righteous person together with the wicked for in this speech Moses seeks onely to expresse not what he thought might be but what he could wish might be if thereby the saving of Gods people might be procured to wit that out of his sorrow for the rejection of this people his zeal for Gods glory and his great affection to his brethren he could wish himself deprived of heavenly glory that they might be again received into favour This is all that Moses intended in these words onely being carried away with the strength of his affections and vehemency of his desires he expresseth this by a way of request If not blot me I pray thee out of the book which thou hast written And thus generally is this speech of Moses understood But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world out of which Moses desires to be blotted that is to be cut off by the hand of God rather then the people should be cast off which he had so miraculously delivered out of their bondage in Egypt And herein Moses then dealt as a figure of our Mediatour who laid down his life for his sheep John 10. 15. And redeemed us from the curse of the law being made a curse for us Gal. 3. 13. Vers 33. Whosoever hath sinned against me him will I blot out of my book This also is spoken of God after the manner of men the meaning is onely that such and onely such should not be numbred among the elect Psal 69. 28. Let them be blotted out of the book of the living and not be written with the righteous Or that such onely should be cut off by Gods revenging hand Vers 34. Therefore now go lead the people unto the place of which I have spoken unto thee behold mine angel shall go before thee c. Here God yields not to destroy for the present those that had sinned having before onely yielded not to destroy all the people yet withall hâ— addes that he will not yield to go amongst them as formerly he had promised but he would onely send his angel to go before them concerning which angel see before the notes upon Exod. 23. 20. Neverthelesse in the day when I visit I will visit their sinne upon them I will spare them at this time but when I begin to punish I shall reckon with them for this sinne also Vers 35. And the Lord plagued the people c That is as he threatned in the former verse in future times he punished them for this sinne also or else it may be meant of the punishment the Levites inflicted on them CHAP. XXXIII Vers 2. ANd I will send an angel before thee c. God here promiseth Moses that he would send an angel before them but withall addes that he would not go up himself in the midst of them as before he had promised Some hold that the angel here meant is a created angel not that angel of the covenant of whom he had spoken before chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day and in a pillar of fire by night by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan I see not how we can understand it of a created angel but that it must be meant of the Sonne of God as before However that which God here refuseth to do for them I conceive is the dwelling amongst them in his tabernacle with those signes of his gracious presence concerning which he had formerly given direction to Moses His angel he would send as he had promised to conduct them to Canaan and to drive out the inhabitants before them this he might do for any people and this because he had promised it to Abraham he would do for them but to acknowledge them again for his people and to testifie that by his dwelling in the midst of them to wit in his tabernacle that he would not grant Vers 3. Lest I consume thee in the way This is also spoken of God after the manner of men who are most provoked when they are present to see the wrong done them and indeed the nearer a people are unto God the lesse will he indure their rebellion against him Vers 5. I will come up in the midst of thee in a moment and will consume thee To wit if thou dost not truly repent of the wickednesse wherewith thou hast provoked me Though God had granted to Moses
repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he pâ—t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him â—e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought bracâ—lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tabâ—rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to recâ—ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred â—hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve
thousand seventy one pound weight of silver which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money Vers 29. And the brasse of the â—ffering was seventy talents and two thousand and foure hundred shekels That is allowing three thousand shekels to a talent two hundred and twelve thousand and foure hundreâ— shekels of brasse and this counting twenty five shekels to a pound weight amounts to eight thousand foure hundred ninetie six pound weight of brasse whereby it is evident that there was not so much brasse as silver and therefore surely the pillars were made of wood and onely covered over with brasse See chap. 27. ver 9. CHAP. XXXIX Vers 1. ANd of the blew and purple and scarlet they made clothes of service c. See chap. 31. 10. Vers 43. And Moses blessed them That is he not onely commended both the people and workmen and prayed God to blesse them but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL Vers 9. ANd thou shalt take the anoynting â—yl and anoynt the tabernacle c. The performance of this see in Levit. 8. 10. Vers 10. And thou shalt anoynt the altar c. And sprinkle thereof upon the altar seven times See Levit. 8. 11. Vers 15. For their anoynting shall surely be an everlasting priesthood c. So that their children after them shall not need to be anoynted but shall executâ— the office by reason of this unction of their fathers onely the high priests were anoynted in the generations following Vers 17. And it came to passe in the first moneth c. They went out of Egypt the fifteenth of the first moneth and now the next year upon the first day of the moneth the tabernacle is erected so that there wanted now but fifteen dayes of a full yeare since they left Egypt Vers 27. And he burnt sweet incense thereon c. As supplying at present the priests office ANNOTATIONS On the third book of MOSES called LEVITICUS CHAP. I. ANd the Lord called unto Moses c. This word and sheweth the immediate connexion of this book of this story upon that wherewith the foregoing book of Exodus was concluded namely that after the tabernacle was reared Aaron and his sonnes consecrated to the office of the priesthood and the cloud descended upon the tabernacle immediately God spake to Moses from the mercy-seat out of the tabernacle for into it Moses was not able to enter because the glory of the Lord filled it and so informed him how Aaron and his sonnes should carry themselvâ—s â—n the priesthood c. Vers If any man of you bring an offering unto the Lord c. That is any sacrifice whatsoever This is a generall rule concerning all sacrifices to wit that none must be offered but of the herd or flock that is if they were cattel they intended to offer for if they intended an offering of birds what they must be is expressed afterwards vers 14. Vers 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish Here the Lord first gives directions for burnt-offerings which were indeed the chief of all their sacrifices and so called because they were all wholly burnt upon the altars whereas of other sacrifices some part onely was burnt upon the altar and the other parts were otherwise disposed of And the direction that is here first given concerning these is that if a burnt-offering were to be offered of the herd it must be a male without blemish that it might be the fitter to figure forth Christs perfection in himself and ours in him who being perfectly holy and free from the least blemish of sinne He did no sinne neither was guile found in his mouth 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf that so he might present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 27. for saith the same Apostle Heb. 9. 13 14. If the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God And so again Saint Peter saith Ye know that ye were redeemed with the precious bloud of Christ as of a lamb without blemish and without spot 1. Pet. 1. 18 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services Vers 3. He shall offer it of his own voluntary will at the doore of the tabernacle That is he that will offer a burnt sacrifice he must do it voluntarily of his own mind and not be forced to it and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation that is at the doore of the court close within which the brasen altar for burnt-offerings stood The first of these might signifie the freedome of Gods grace in giving his sonne and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls but principally doubtlesse it was to teach them that in all service done to God it must be done freely and willingly or God will not accept of it The second was appointed to signifie that their sacrifices and so consequently any service that we perform were onely in and through Christ sanctified and made acceptable to God The tabernacle was a type of Christ that greater and more perfect tabernacle not made with hands Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father Vers 4. And he shall put his hand upon the head of the burnt-offering This was to testifie First that he acknowledged himself guilty of death Secondly that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul that all his sinnes should be laid upon it and so it should suffer death as it were in his stead in all which notwithstanding they that did this had not respect so much to the beast slain in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners as to Christ of whom these sacrifices were types who took upon him our sinnes and the curse due to our sinnes when he died for us Thirdly that he desired and would indeavour to consecrate himself wholly to Gods service as now he gave this sacrifice wholly to be offered upon the altar to the Lord crucifying all his sinnefull lusts and affections and yielding up his whole man to the obedience of Gods will in all things whatsoever And it shall be accepted for him to make
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
There was a meat-offering that was alwayes to be joyned with their burnt-offerings for which direction is given elsewhere but here direction is given onely for voluntary meat-offerings and therefore it is said When any will offer a meat-offering c. neither is there any set quantity here appointed but it is left free to the offerer to bring what he pleased whereas for the meat-offering that was brought together with their burnt-offerings of the herd or of the flock there is an expresse law how much there should be of it to wit a tenth deal of flower mingled with the fourth part of an hin of oyl Numb 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were both to make atonement for them and also to testiâ—ie their consecrating of themselves to God but withall particularly they were by way of acknowledgement that all their provision they had of his bounty So then the meat-offering signified First Christ his oblation of himself of which the Apostle speaks Ephes 5. 2. Christ hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour and again Heb. 10. 8 9 10. When he said Sacrifice and offering and burnt-offerings and offering for sinne thou wouldst not neither hadst pleasure therein which are offered by the law Then said he Loe I come to do thy will O God! He taketh away the first that he may establish the second By the which will we are sanctified through the offering of the body of Jesus Christ once for all Secondly Christians wonne to God by the Gospell and then consecrated to his service Esay 66. 20. They shall bring all your brethren for an offering to the Lord out of all nations to my holy mountain Jerusalem saith the Lord as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly all our Evangelicall sacrifices of prayer and praysing God with other services done to the Lord and to his saints for his sake Mal. 1. 11. In every place incense shall be offered unto my name and a pure offering And last of all more particularly their acknowledgement of Gods bounty in all the food they injoyed and therefore it was that in all these meat-offerings they are appointed to bring fine slowre without any mixture of branne to signifie the purity of all Evangelicall sacrifices He shall poure oyl upon it and put frankincense thereon The oyl poured upon the flowre figured the graces and comfort of the holy Ghost whereby we serve God with a willing mind and a chearfull spirit Ye have an unction from the holy one saith the Apostle speaking of this oyl of Gods spirit 1. John 2. 20. and the sweetnesse both of the oyl and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Ephes 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices Jer. 6. 20. To what purpose cometh there to me â—ncense from Sheba and sweet calamus from a farre countrey your burnt-offerings are not acceptable nor your sacrifices sweet unto me Vers 2. And the priest shall burn the memoriall of it upon the altar That is the handfâ—ll which he had taken out of the meat-offering which should in stead of all put God in mind which is spoken of God after the manner of men of all this offering which the offerer had given to the Lord and of the covenant which he had made to accept it and withall be a memoriall to the offerer that he acknowledged all the store he had to be from God and therefore to be consecrated wholly to his service and that God would take in good part the offering he had now brought him Vers 3. And the remnant of the meat-offering shall be Aarons and his sonnes To eat the same in the Sanctuary Levit. 6. 16. And the remainer thereof shall Aaron and his sonnes eat with unleavened bread shall it be eaten in the holy place in the court of the tabernacle c. It is a thing most holy of the offerings of the Lord made by fire And therefore onely to be eaten by the priests that offer it Of other offerings others might eat but of the most holy things whereof part was burnt on the altar onely the priests Vers 4. And if thou bring an oblation of a meat-offering baken in the oven These were prepared and baked within the Sanctuary as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering and the sinne-offering where they shall bake the meat-offering and 1. Chron. 23. 28 29. Their office was to wait on the sons of Aaron c. both for the shew-bread and for the fine flowre for meat-offerings and for the unleavened cakes and for that which is baked in the pan and for that which is fried It shall be an unleavened cake of fine flowre mingled with oyl or unleavened wafers anointed with oyl See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter Vers 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven This must be understood onely of these voluntary oblations part whereof was to be burnt upon the altar for with some eucharisticall or thank-offerings they might bring leavened cakes Levit. 7. 13. as also in the first-fruits Levit. 23. 17. but these were not burnt upon the altar And where leaven was not to be used in the oblation the part remaining the priests might not eat with leaven Levit. 6. 16. because part of the offering was burnt upon the altar Now leaven was thus generally forbidden First to put them still in mind of their deliverance out of Egypt a type of their redemption by Christ Secondly to teach them to worship God as he had appointed and to know that all humane devices therein are an abomination to God Thirdly to shew the perfect purity of Christ in whom there was not the least leaven of sinne and the sincerity that must be in our evangelicall sacrifices for leaven signifieth sinne of all sorts in doctrine and manners distastfull to God and infectious to men Luke 12. 1. Beware ye of the leaven of the Pharisees which is hypocrisie 1. Cor. 5. 8. Let us keep the feast not with old leaven neither with t he leaven of malice and wickednesse but with the unleavened bread of sincerity and truth For ye shall burn no leaven nor any hony in any offering of the Lord made by fire Not onely leaven but hony also is forbidden First because it hath a kind of leavening nature Secondly the more fully to exclude all humane devices in Gods worship the sweetnesse of hony might be a pretence of mixing it with their sacrifices when neither
burning upon the altar all night unto the morning c. Not onely all day but all night also for as the morning burnt-offering burnt till the evening so the evening burnt-offering burnt all night untill the morning And the fire of the altar shall be burning in it That is shall be nourisht continually Vers 10. And the priest shall put on his linen garment c. That is not onely the linen breeches but also the linen coat And take up the ashes which the fire hath consumed with the burnt-offering c. Ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes as meal is said to be ground when the corn by grinding is turned to meal Esai 47. 2. Take the milstâ—ne and grind meal And he shall put them besides the altar See the Notes upon Levit. 1. 16. Vers 11. And carry forth the ashes without the camp unto a clean place The contrary is said toâ—ching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they â—ake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâ—e these came from the Lords holy house therefore they were to be laid in a clean place where no dead carkases dung or other filth was laid Vers 12. And the fire upon the altar shall be burning in it c. That so the â—ire which first came from heaven might in a mâ—nner by the continuall supply of wood be still preserved upon the altar which might signifie 1. the excluding of all humane devices in Gods worship wherein nothing is allowed but is given by direction from heaven And secondly that no sacrifice is accepted with God but what is offered by the spirit that fire from heaven Matth. 3. 11. He shall baptize you with the holy Ghost and with fire And withall the continuing of this fire which at first came from heaven to testifie Gods favourable acceptance of that sacrifice was to teach them that as at first so still he did continually accept of their sacrifices and service as long as they did it according to the direction of his law And the priest shall burn the wood on it every morning Questionlesse they laid on wood upon the altar to maintain the fire thereon not onely in the morning but all the day long especially at even when the evening burnt-offering was to be burnt upon the altar onely there is a particular direction here for laying on wood in the morning because then having cleansed the altar and taken away the ashes they made the fire anew Vers 16. And the remainer thereof shall Aaron and his sonnes eat The males onely because these things being most holy might not be touched but by consecrated persons With unleavened bread shall it be eaten in the holy place That is in the coâ—rt of the Sanctuary for so it is explained concerning the sinne-offering verse 26. In the holy place shall it be eaten in the court of the tabernacle of the congregation Other holy things as the tithes and first-frâ—its and the shoulder and breast of the peoples peace-offerings c. might be eaten elsewhere and the priests daughters were to have a share therein Numb 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel I have given them unto thee and to thy sonnes and to thy daughters with thee by a statute for ever every one that is clean in thy house shall eat of it But those things that were most holy to wit the priests portion of all sacrifices whereof part was burnt upon the altar were onely to be eaten by Aaron and his sonnes and that in the holy place 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ As for this charge not to eat it with leavened bread see the note upon chap. 2. 11. Vers 20. This is the offering of Aaron and his â—onnes c. That is this is the offering that Aaron shall offer unto God in the dâ—y 〈◊〉 he is anâ—inted and which his sonnes successively that shall come to be high prieâ—â—s shall offer unto the Lord in the day that they are anointed for it is evident that this meat-offering iâ— appointed for the high priest onely for he onely was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7. to wit Aaron for the present and that son of his successively that should be anointed high priest in his stead as it is expressed veâ—se 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall c. That is ever to be offered when any of them came to be high priests Vers 23. For every meat-offering for the priest shall be wholly burnt The priests eating of the sinne-offering sigured the bearing of the sinners iniquity Levit. 10. 17. but because no priest being a sinner could make atonement for himself therefore his meat-offering might not be eaten but is all burnt on the altar to teach him to expect salvation not by himself but onely by Christ Vers 26. The priest that offereth it for sinne shall eat it Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle Vers 27. And when there is sprinkled of the bloud thereof upon any garment thou shalt wash c. viz. casually Now these ordinances peculiar onely to the sinne-offering because that in speciall sort figured Christ who was made sinne for us shadowed the contagion of sinne and our care to cleanse our selves by repentance and faith Vers 28. But the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brasen pot c. Because the liquour wherein the sin-offering was sodden might soak into an earthen pot therefore that must be broken the rather because the losse of breaking it was not great but if it were sod in an iron or brasse pot that was onely to be scoured and rinsed all which was still to shadow forth the contagion of sinne Vers 30. And no sin-offering whereof any of the bloud is brought into the tabernacle c. Namely the sin-offering for the priest and the congregation See Levit. 4. 16. which were burnt without the camp and this might signifie that men cleaving to the legall priesthood and not seeking for the better priesthood of Christ could not be saved CHAP. VII Vers 1. LIkewise this is the law of the trespasse-offering c. For what transgressions the sinne-offering was appointed and for what the trespasse-offering it is hard to determine Some think the trespasse-offering was for smaller sinnes but I rather conceive
And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
children of Israel in generall though it principally concerned women even because the men were to take care that their wives did duly observe this course according to the commandment And the end and drift of it doubtlesse was to shew how exceedingly corrupt man is from the very conception who rendreth his mother unclean that conceives and bears him But why then did the Virgin Mary accomplish the dayes of her purifiâ—ation according to this law of Moses Luke 2. 22. seeing the child she bare had no uncleanâ—â—sse nor corruption in him being neither conceived nor born in sinne no nor conceived of the seed of man as other children are I answer first Because Christ was made after the similitude of sinfull flesh and taking upon him the person of all maâ—kind he so became sinne for us and secondly Because even the Virgin Mary by reason of the bloud of her purifying whatsoever Papists without warrant from the Scripture say to the contrary was legally unclean and so became obedient to the Law Vers 3. And in the eighth day the flesh c. Wherein one reason seems implyed why God set a part the eighth day for circumcision because till then the mother because of her separation and the child because of the mother werâ— unclean Vers 4. And she shall continue in the bloud of her pâ—rifying three and thirty dayes That is the bloud whereby her body is cleansed and purified in which time she might converse with others though not communicate in holy things because her greatest uncleannesse had an end at seven dayes Vers 5. But if she bear a maid-child c. Both the time of her uncleannesse and the dayes of her cleansing are doubled for a female child either because the womans infirmity is then in greater measure upon her by the ordinary course of Nature and so longer time of purgation is required or because thereby the Lord would signifie that the woman had the first and great hand in bringing sinne into the world 1. Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression or 3. because the man-child being circumcised on the eighth day then the uncleannesse of the mother ceased but the female-child not being circumcised the uncleannesse of the mother continued the longer Vers 6. When the dayes of her purifying are fulfilled c. she shall bring a lambe c. This sinne-offering was doubtlesse for the sinne of the mother to wit the pollution she had contracted by the originall pollution of her child and therefore it is added in the following verse that by the offering thereof the prieâ—t should make an at onement for her and so hereby the faith of the mother was confirmed that by Christ her sinne was forgiven her and that the curse of her pains and sorrow in child-bearing was taken away so that if she made a good use of them they might now be a blessing and means of good to her rather then a curse accordiug to that of the Apostle 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing if they continue in faith and charity and holinesse with sobriety Vers 8. And if she be not able to bring a lambe thâ—n she shall bring two tâ—â—tle dovâ—s or two young pigeons c. This was the offering which the Virgin Mary brought Luke 2. 24. for her purifying which was an evident proof that Joseph and Mary lived in a poore and mean condition CHAP. XIII Vers 1. ANd the Lord spâ—ke unto Moses and Aarâ—â— sayâ—â—g Sâ—e the note â—â—on Exod. 11. 1. Vers 2. When a man shall have in the â—kinne of â—is flesh a â—ising a soâ—b â—r bright spot c. These three particulars here mentioned a rising a scab and bright spot are named as dangerous signes of a leprosie beginning to grow upon a man for which it was fit that men should be tryed and concerning which there are given afterwards severall directions whereby it might be discerned whether they were leprosies or no. For which such care was taken because the leprosie was a disease usuall in those hot countreys especially in Egypt whence arose that malicious slander which Josephus speaks of that Moses and the Iâ—raelites were expelled out of Egypt because they were leprous persons Then shall he be brought â—nto Aaron the priest c. The priests are chosen to judge of it 1. because the main thing questioned concerning them was whether they might come into the Sanctuary c. 2. because there were â—â—rtain rites ceremonies â—nd sacrifices appointed for their cleansing if they were found leprous which the priest was to see done and therefore the judgement also of the disease was proper unto him Vers 3. And the priest shall lâ—ok on the plague in the skinne of the flesh c. Three signes are mentioned in the former verse which might justly render men suspected of a leprosie growing upon them to wit a rising a scab and a bright spot Here now the priest is informed in the first place concerning the bright spot which is the laâ—t there mentioned and called here the plagâ—e in the skinne of the flesh to wit how he should know whether it were a leprosie or no. Because one kind of leprosie made the skinne very white Exod. 4. 6. Moses put his hand in his bosome and when he took it out behold his hand was leprous as snow and Numb 12. 10. Miriam became leprous white as snow therefore the white bright spot rising in the skinne of the flesh was esteemâ—d a dangerous signe of that kind of leprosie yet withall because there were some white bright spots that did arise in mens skinnes which were not leprosies as is â—vident in the 4. and 38. verses of this chapter therefore certain directions are here given whereby the priest might be able to judge of such white bright spots whether they were leprosies or no to wit 1. by observing the colour of the hair that grew in the skinne where the bright spot was for if the hair being of some other colour before were turned white then it was a leprosie and 2. by observing whether the plague were in sight deeper then the skinne of the flesh for that waâ— also another sure signe of a leprosie the nature of the leprosie being to eat away and consume the flesh Let her not be as one dead saith Moses of Miriam Numb 12. 12. of whom the flesh is half consumed when he câ—meth out of his mothers â—ombe â—nd therefore when Naaman was cured of his leprosie it is said that his flesh came again like unto the flesh of a little child 2. King 5. 14. Vers 4. Thâ—n the prieâ—t shall shut him up that hath the plâ—gâ—â— seven dayes To wit for further tryall the case being yet doubtfull whereby we are taught to be well advised ere we passe censurt upon any man concerning his spirituall leprosie Vers 6. And he shall wash his clothes and be clean Though it proved no leprosie yâ—â— he
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â— And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâ—est shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâ—ion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâ—ferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâ—to the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so â—oâ—emay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ— stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâ—ne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâ—ll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâ—soever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ— cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ— evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâ—e Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâ—ock or else rather â—hey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâ—o mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ— Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
brethren as they did this day by releasing their servants and restoring to every man their possessions again A great dispute there is amongst Expositours when the year of Jubile began Some hold that though it were proclaimed on the seventh moneth the moneth Tisri yet it began not till the spring following in the moneth Nisan but this is no way probable for the time of sowing was about the seventh moneth and it is not likely they sowed that which because of the following Jubile they might not reap I make no question therefore but the year of Jubile began on this seventh moneth but whether it began on the first day of this moneth as the Jews generally hold or not till the tenth day is somewhat questionable yet the last seems to me most probable because it may seem strange that it should begin ten dayes before it was proclaimed Vers 10. And ye shall hallow the fiftieth year and proclaim liberty throughout all the land c. That is ye shall set it apart to be an holy year and shall proclaim liberty throughout all the land to wit to your brethren that had been sold to you for servants who shall hereupon be set at liberty Now the year of Jubile was called an holy year because it was separated from the ordinary imployments of other years in tilling and sowing their land c. that they might be at more leisure to spend it in holy imployments and that it might be to them a year of holy rejoycing before the Lord and withall because it was to be a type of that evangelicall Jubile at the coming of Christ when by the trumpet of the Gospel first sounded by the Baptist and after by Christ and his Apostles there should be great joy proclaimed unto all nations whence it is that the time of the Gospel is called the year of Gods redeemed Esa 63. 4. and the acceptable year of the Lord Esa 61. 2. the accepted time and the day of salvation 2. Cor. 6. 2. One of the main priviledges of this year was that which is here mentioned that all their servants were set at liberty Ordinarily when their brethren were sold to them for servants they were to serve them six years but if the year of Jubile came after the first or second year they were presently set free yea even those that at other ordinary times did refuse to be set free and so had their ears bored through and were by the Law thereupon to serve for ever Exod. 21. 16. were yet set free at the year of Jubile And herein was the year of Jubile a notable type of the evangelicall Jubile at the coming of Christ when all Gods redeemed ones were set free from the bondage of the Law Satan sinne and death Joh. 8. 36. If the sonne shall make you free you shall be free indeed It shall be a Jubile unto you and ye shall return every man to his possession This was another priviledge of the year of Jubile That when that year came all the land that had been sold returned to the owners that had sold it or to their heirs for no man might sell his land for ever ver 23. but onely for so many years as were behind from the sale to the year of Jubile and then the owners entred upon the land again And this was the reason why Naboth would not sell his vineyard to Ahab to wit for ever 1. King 21. 3. The Lord forbid it me saith he that I should give the inheritance of my fathers unto thee Now the reasons of this Law were 1. that it might prevent the confusion of the tribes by the alienation of their severall portions in the land of Canaan from one to another 2. that it might be a barre in the way of the rich that they might not hope to swallow up the inheritance of their poore brethren and so to enlarge their own 3. that it might be a perpetuall memoriall to them that God had planted them in the land because they might not sell it the Lord challenging the land to be still his by a peculiar right and willing them onely to esteem themselves as sojourners therein with him whence it is called the Lords land Hos 9. 3. They shall not dwell in the Lords land and Esai 8. 8. The stretching out of his wings shall fill the breadth of thy land O Immanuel And fourthly That it might be a figure of our recovering by Christ at the evangelicall Jubile that heavenly inheritance which we had lost by sinne and that the heavenly Canaan which God had prepared for his in Christ câ—nnot be utterly alienated from them but is surely confirmed in his bloud and reserved in heaven for them so that though by their sinnes they may for a time deprive themselves of the comfortable use of this their inheritance in the Church yet they shall return thereto at the great Jubile of Christs second appearing when the trumpet of God shall sound 1. Thess 4. 16 17. The Lord himsâ—lf shall descend from heaven with a shout with the voice of the Archangell and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we be for ever with the Lord. Vers 12. Ye shall eat the increase thereof out of the field And not out of the barn The meaning is that they might not gather and lay up the encrease that grew of the land in the year of Jubile but what they did eat hereof in common together with others they must take it immediately out of the field Vers 14. And if thou sell ought unto thy neighbour or buyest ought of thy neighbours hand ye shall not oppresse one another That is the seller shall not exact more of him that buyes then the use of the land is truly worth from the time of the sale to the year of Jubile nor shall the buyer seek to get the land for lesse then it is truly worth taking advantage of the necessity of him that is forced to sell Vers 20. And if ye shall say What shall we eat the seventh year c. An objection is here made and answered concerning the rest of the Sabbaticall year enjoyned vers 4. The objection is how they should live the seventh year if they should therein neither sow nor reap And the answer is vers 21 22. That God would command such a blessing upon the sixth year that it should bring forth fruit for three years that is from the sixth to the ninth not for three years compleat but for part of three years as Christ is said to have been three dayes in thâ— grave because he was in the grave part of three dayes for the increase of the sixth year served them first for part of the sixth year to wit from barly-harvest that year which was about the Passeover till the seventh moneth
to serve â—lwayes in the tabernacle or temple whereas otherwise he should have served there onely in his course and such an one they say could not be redeemed But if the person vowed were of any other tribe they were onely vowed to such service of the tabernacle as they not being of the tribe of Levi were capable of as for drawing of water or hewing of wood which the Gibeonites afterwards did Josh 9. 27. or if they were women for spinning for making the priests garments and providing those things that were necessary for the repair of the tabernacle and other such like services which accordingly they did perform or else paid the price of their redemption here prescribed But others again hold that the aim and intention of these personall vows was onely that they should pay the price of their redemption to the priests which was imployed either for the maintenance of the priests Numb 18. 14. or else for the reparations of the Sanctuary 2. Kings 12. 4 5. Vers 3. And thy estimation shall be of the male from twenty years old even unto sixty years old He begins with this age because it comprehends the chief of mans time for ability of body and mind Vers 4. And if it be a female then thy estimation shall be thirty shekels As here so again also vers 5 6 7. still a smaller summe is appointed for the redemption of a female vowed unto the Lord then for the redemption of a male and that not so much because of the dignity of the man above the woman as because the labour and service of a man is counted usually of much more value then the ministery and service of a woman Vers 5. And if it be from five years old even unto twenty years old c. These that were vowed to God so young could not be vowed by themselves but by their parents who might as well vow them to God as sell them to be servants to others and therefore they were bound by their parents vow and were to be redeemed Now though the service of those that were vowed to God in their childhood may seem to be more worth by reason the time of their service was likely to be longer then those that were vowed at thirty and fourty years old yet is there here a lesser ransome appointed for the redemption of children then for those of farre more years and that because they were valued not according to the years they might live which vvere uncertain but according to their present estate and condition Vers 6. And if it be from a moneth old even unto five years old c. Under this age there vvas no valuation at all see Numb 13. 40 47. and 18. 16. yet some conceive that by those of a moneth old are meant all that vvere in their first moneth even from the first moneth birth unto a moneth fully complete Vers 8. But if he be poorer then thy estimation then he shall present himself before the priest and the priest shall value him c The party vovved unto the Lord together vvith the party vovving as vvhen the father vovved his sonne or daughter and it is left to the discreet charity of the priest to sâ—â—â— reasonable rate upon him according to his ability Vers 9. And if it be a beast whereof men bring an offering unto the Lord c. That is a clean beast vvithout blemish Vers 10. And if he shall at all change beast for beast then it and the exchange thereof shall be holy To vvit by vvay of penalty and because both vvere in a manner consecrated to God and such things as are once consecrated to God must not return to the ovvner again Vers 11. And if it be any unclean beast of which they do not offer a sacrifice unto the Lord c. This vvhich is said of unclean beasts to wit that if any such be vowed they must be redeemed at such a price as the priest shall value them c. may be meant of blemished beasts otherwise fit for sacrifice or rather generally of unclean beasts that might not be offered in sacrifice onely some will have the dog excepted because of that place Deut. 23. 18. yea according to this law Expositours conceive they were bound to do in all other moveable goods that were vowed to wit that the priests having set a price upon them the party that vowed them might redeem them and that otherwise the priests might sell them or dispose of them as they thought fit Vers 13. But if he will at all redeem it then he shall adde a fifth part c. As is enjoyned in the case of purloyning holy things chap. 5. 16. And he shall maâ—e amends for the harm that he hath done in the holy things and shall adde the fifth part thereto So in this case of vows when he that voweth will not stand to his promise the Lord layeth on him this penalty for his inconstancy and lightnesse of mind that men might learn to be stable-minded even in such voluntary vows and not think to have any interest in that which is once by a vow given to God Vers 14. And when a man shall sanctifie his house to be holy unto the Lord c. That is by a vow which men were wont to do as desiring to obtain from God a safe healthfull and prosperous habitation in them Vers 15. And if he that sanctified it will redeem his house then he shall adde the fifth part c. Why this was enjoyned see the note before upon vers 13. The priests did usually value those things that were vowed at a reasonable rate and therefore they might the better pay a fifth part more then the price set upon them But if they did not redeem their houses at the year of Jubile the priests had the perpetuall possession of them and this made them the more carefull and willing to redeem them Vers 16. And if a man shall sancâ—â—fie unto the Lord some part of a field of his possession c. That is if a man shall vow unto the Lord some part of a field that came by inheritance for direction is afterwards given vers 22. for fields purchased of others wherein onely they should have right unto the year of Jubile the priest then was to set an estimation upon it according to the quantity of seed that would sow the land so vowed and that price the owner of the land was to pay to the priest if he would redeem it and a fifth part over and above This vowing of some part of their land unto the Lord was usually done in expectation of having their fields yield the greater increase and the price here set for the redemption of such land was that they were to pay according to the rate of fifty shekels for so much land as required an homer of barley seed to sow it as for instance if an homer would sow it then they were to pay fifty shekels of silver for
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâ—een years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt â—â—s own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâ—s O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâ—hstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ— then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâ—d Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâ—m that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ— that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ— his service That is according as the weight is more or lesse of those things which â—re committed to their charge Vers 8. And foure waggonâ— aâ—d â—ight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that â—t was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upâ—n their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâ—eâ— spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâ—r the priests into the service of the
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar â—lder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ— hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
stood within behind the vail or else in the most holy place before the ark for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place and evident it is that after they were broâ—ght forth again and Aarons rod was found to flourish the rest continuing dry sticks or staves as they were before that was carryed into the most holy place and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail and yet it is said to be returned to the place where they were all laid before vers 10. Bring Aarons rod again before the testimony However this laying of these rods up before the Lord was to signifie that it was referred to him to determine this controversie concerning the priesthood Vers 5. And I will make to cease from me the murmuring of the children of Israel That is in this particular concerning Aarons priesthood Vers 6. And the rod of Aaron was among their rods That is there being twelve rods brought for the twelve Princes of the twelve tribes which were it seems according to the custome of those times made of the almond tree for such Aarons was vers 8. that bloomed blossomes and yielded almonds they were all laid together and Aarons was put also amongst the other twelve Vers 8. And behold the rod of Aaron for the house of Levi budded c. Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar and withall the flourishing of this rod signified first the budding of Aarons posterity together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity secondly the miraculous flourishing glory of Christs priesthood of which Aarons was a type to wit how he that rod out of the stemme of Jesse and branch that grew out of his root Esa 11. 1. though at first he was as a dry and withered sâ—ick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâ—all when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard Psal 22. 15. should yet suddenly sprout forth again to wit in his resurrection and so his priesthood should become an eternall priesthood and lâ—â—e Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâ—e and by the preaching of the Gospel that flourishing rod or sceptre of righteousnesse should become glorious all the world over to the great joy of all those that have interest in him and thirdly that all those that in the dayes of the Gospel were truly set apart to teach the people as Aaron was though in themselves but dry and withered sticks yet by the speciall grace of God should bear and bring forth buds and fruit and that their fruit should remain John 15. 16. Vers 12. And the children of Israel spake unto Moses saying Behold we die we perish we all perish Being by this miracle fully convinced of their sinne and then calling to mind how severely God had punished this their murmuring against Moses and Aaron how some had been burnt with fire some swallowed up into the earth alive some consumed with the plague they are stricken with an apprehension of the like danger the first step to repentance and therefore cry out as men that might justly expect to be every one of them destroyed as they were indeed in danger to be presently taken away by some judgement had not the Lord been the more mercifull to them Vers 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die This is an amplification of their wofull condition to wit that though God should spare them now yet they should alwayes be in danger if they did never so little presse beyond the limits allowed them whosoever say they cometh any thing near that is nearer then they should and keep not off at their full distance wherein we may easily transgresse we see God will not spare them yea happely as men terrified are indeed wont to conceive their danger greater then it is they complain as if it would be perilous to come near the tabernacle at all Shall we be consumed with dying This may be a deprecation Shall we be consumed that is of thy mercie let us not be consumed for so questions are often used in earnest deprecations as Psal 85. 6. Wilt thou not revive us again that thy people may rejoyce in thee and Esa 64. 12. Wilt thou refrain thy self from these things O Lord wilt thou hold thy peace and afflict us very sore But I rather take it as a bemoaning of their condition CHAP XVIII Vers 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary Because of the peoples astonishment chap. 17. vers 12. Behold we die we perish we all perish the Lord here tells Aaron that he the priests and Levites must bear the iniquity of the Sanctuary that is that if any pollution came to it by the people they should answer for it and therefore it must be their charge to watch over it Thus the Lord shews himself reconciled and makes the priests watch a ground of appeasing the peoples both fear and envy And thou and thy sonnes with thee shall bear the iniquity of your priesthood That is shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it which your watch should prevent Vers 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die To wit for not preventing the errour of your brethren the Levites by your care Vers 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail That is for all things that concern the altar of burnt-offerings and for all things that are to be done within the vail that is within the outer vail either in the holy or most holy place Vers 8. Unto thee have I given them by reason of the anointing c. That is for the office sake whereunto thou art anointed because I have separated thee from worldly employments to attend upon mine holy things therefore thou shalt have mine holy things to live upon Vers 9. Every oblation of theirs every meat-offering of theirs c. The particulars are here mentioned of the most holy things reserved from the fire that is the sacrifices whereof part was burnt upon the altar which were allotted to be the priests portion for their maintenance to wit oblations meat-offerings sin-offerings trespasse-offerings and this last is expressed thus every trespasse-offering of theirs which they shall render unto me because trespasse-offerings were brought as by way of recompence for some trespasse committed
against the Lord. The greatest difficulty in thesewords is what is meant by the first clause every oblation of theirs But the most of Expositours agree that this is mentioned as a generall comprehending all those particulars after mentioned as if it had been thus expressed every oblation of theirs shall be thine that is every meat-offering every sinne-offering and every trespasse-offering of theirs and indeed I see not of what particular sort of sacrifice it can be meant because they are all besides expressed by name Vers 10. In the most holy place thou shalt eat it That is in the court of the tabernacle or the tents or houses round about it which is called here the most holy place to wit in respect to the camp of Israel and afterwards the citie Jerusalem which were holy places for the like holy things as they were called to be eaten in the Passeover peace-offerings c. yea and in respect to the great court for the people which was without the priests court mentioned 2. Chron. 4. 9. and called therefore the outer court Ezek. 42. 14. Vers 11. And this is thine the heave-offering of their gift with all the wave-offerings c. That is the right shoulder and the wave-breast of their peace-offerings with all other gifts that they were heaved and waved no part thereof being burnt upon the altar Vers 12. All the best of the oyl and all the best of the wine and of the wheat the first-fruits of them c. These things here mentioned were allotted for the priests sustenance Some of the first-fruits of their land were brought to the Lord at their three great feasts as a sheaf of their barley at the feast of Passeover or unleavened bread chap. 23. 10. and two loaves of their new wheat at the feast of Pentecost ver 17. and the first of their wine and oyl at the feast of tabernacles But these were brought in the name of all the inhabitants of the land in generall Besides these thereâ—ore particular men were of their own corn and fruits to bring the first-fruits unto the Lord as is enjoyned in severall places Exod. 22. 29. and 23. 19. c. concerning which there is no other direction given but that thâ—y should be of the first and of the best as is here expressed the quantity being left to the free bounty of the owner according as he had found the blessing of God upon his grounds and of these first-fruits is this place to be understood Some indeed make a difference betwixt the first-fruits mentioned here ver 12. and the first ripe mentioned in the following verse What soever is first ripe in the land which they shall bring unto the Lord shall be thine which they say is meant onely of those first ripe fruits which the people were to bring to the priests concerning which the Law speaks Deut. 26. 2. But whether there can be any such difference gathered from the Scripture is very questionable Vers 16. And those that are to be redeâ—med from a maneth old shalt thou redeem c. That is the first-born of men for though in the foregoing verse there is mention made of the redemption of the first-born both of man and beast Neverthelesse the first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem yet this hath reference onely to the first-born of men as is evident 1. because it is said here they were to redeem them at a moneth old which was indeed the time for the redemption of the first-born of men but the firstlings of beasts were to be given to the Lord at eight dayes old Levit. 22. 27. and therefore it seems were at that age to be redeemed and secondly because the estimation or price with the priest is here appointed to set upon the first-born that were to be redeemed is five shekels which was indeed the price for the redemption of the first-born of men Numb 3. 46 47. and Levit. 27. 6. But it is no way probable that the same price of redemption was set upon the first-born of men and the firstlings of unclean beasts of the firstling of an 〈◊〉 we reade expressely that it was to be redeemed with a lambe Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts or else that they were reasonably rated by the priâ—st accoâ—ding to their value Vers 17. But the firstling of a cow or the firstling of a sheep or the firstling of a goat thou shalt not redeem they are holy See Deut. 15. 19. Vers 19. It is a covâ—nant of salt for ever c. That is in liew of your service in the tabernacle I have allotted you this for your maintenance by a perpetuall and unchangeable covenâ—nt Now this covenant in regard of its perpetuity is here called a covenant of salt and so also Gods covenant with David 2. Chron. 13. 5. either in reference to that Law Lev. 2. 13. Every oblation of thy meat-offering shalt thou season with salt neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering as if it had been said that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever even as that which he had made with the Israelites that every sacrifice should be salted with salt or else because salt having a virtue to preserve any thing from corruption therefore by a covâ—nant of salt is meant onely a stable firm and incorruptible covenant Vers 20. Thou shalt have no inheritance in their land neither shalt thou have any part among them That is when the land shall be divided by lot there sha ll be no lot for the Levites Indeed they had cities to dwell in and suburbs but tho se also were given them from the other tribes Numb 35. Vers 22. Neither must the children of Israel henceforth come nigh the tabernacle c. To wit as they offered to do in the rebellion of Korah Vers 23. But the Levites shall do the service of the tabernacle of the congregation and they â—hall bear their iniquity That is the Levites shall bear the punishment of their own iniquity if they transgresse yea and of the peoples if by their not watching over the holy things they be suffered to transgresse Vers 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floore That is this tenth of your tithes which you shall give to the priest the Lord will accept at your hands no lesse then if having lands you should pay tithe of the increase thereof as the rest of the people do unto you Vers 32. Neither shall ye pollute the holy things of the children of Israel lest ye die Which might be done by the uncleannesse of the priests and many other wayes CHAP. XIX Vers 2. SPeak unto the children of Israel that they bring thee a red hoifer
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
of God came upon him ver 2. it cast him into a trance thoâ—gh it were not theâ—e expressed because it was to be expressed here and that this was usuall with the Prophets we may see in many places as Gen 15. 12. Dan. 8. 17 c. Vers 5. How goodly are thy tents O Jacob and thy tabernacles O Israel c. This and that which followeth in the next verse is not meant of the goodly sight which their tabernacles at present yielded in regard of that admirable order wherein they were severally ranked under their severall ensigneâ—â—nd standards but â—lso that herein as in a lively figure the Lord did shew the great felicity of his Church and people not onely in regard of thâ—t goodly and pleasant land which the Lord had provided for their habitation but also in regard of the variety of all other good blessings which God should conferre upon them wherein they should be a wonder and admiration to all that took notice of it Vers 6. As the valleys are they spread forth as gardens by the river side c. The Israelites and so consequently also the Châ—rch of the Gentiles the spirituall seed of Abraham are here compared to valleys spread forth to signifie the large extent of the Church and secondly they are compared to fruitfull valleys and gardens enclosed set with pleasant and wholsome plants and kept alwayes fresh and fruitfull by the waâ—ring of rivers yea even in times of scorching heat and drought to signifie both that God would abundantly bleâ—â—â— his people with temporall blessings at least that they should still be preserved and upheld in times of greatest trouble according to that Esa 58. 11. The Lord shall guide thee continually and sat is fie thy soul in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters fail not as likewise that he would richly blesse them with spirituall gifts and graces by means of the word and spirit which as a river refresheth and comforteth his people of which the Psalmist speaketh Psal 46. 4. There is a river the streams whereof shall make glad the city of God and the prophet Joel 3. 18. A fountain shall come forth out of the house of the Lord and shall water the valley of Shittim Thirdly they are compaâ—ed to the trees of lign-aloes which the Lord hath planted both to signifie how wonderfully through Gods blessing they should grow and prosper â—or those trees are said to be planted of the Lord which prosper above the ordinary course of nature above that which by the skill and industry of men they were like to reach Psal 104. 16. The trees of the Lord are full of sappe the cedars of Lebanon which he hath planted as also what a good fame and report the people of God should have farre and near for the tree lign-aloes is a certain tree growing in Arabia and India which giveth a very sweet odour and may therefore be an embleme of the sweet fame and report which the Church should have for her graces and holy righteous life in regard whereof the Church is also elsewhere compared to the rose and lilly Cant. 2. 1 2. and lastly they are compared to cedar trees beside the water which are great tall and very durable and hereby therefore is signified the great growth of Gods people together with the stable and flourishing glory of their kingdome according to that of the Psalmist Psal 92. 12. 13. The righteous shall flourish like the palme tree he shall grow like a cedar in Lebanon c. and that of the Prophet concerning the Assyrian Ezek. 31. 3 Behold the Assyrian was a cedar in Lebanon with fair branches and with a shadowing shroud and of an high stature The waters made him great the deep set him on high c. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomons dayes but especially in the exceeding glory of Christs kingdome Vers 7. He shall poure the water out of his buckets and his seed shall be in many waters This branch of Balaams prophecy is very difficult Most Expositours understand it of the wonderfull increase of Israels posteâ—ity and that thus By the water poured out of his buckets they understand his children flowing out of his loyns and that as alluding to the way of naturall generation whence it is they say that the Scripture doth usually speak of the propagation of children under the â—imilitude of waters flowing out of fountains cesterns buckets and the like as Esa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters that is out of the fountain of Judah and again Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and so also Prov. 5. 15 16 17. where Solomon speaking of wife and children in the lawfull state of marriage saith Drink waters out of thine own cestern and running waters out of thine own well Let thy fountains be dispersed abroad and rivers of water in the streets Let them onely be thine own c. and so accordingly they understand the second clause and his seed shall be in many waters to wit that his posâ—erity should increase unto many people for so they say that by many waters in the Scripture is frequently meant many people as Revel 17 15. and in many other places But this exposition seems to many somewhat hard and indeed though that last clause be understood of the great increase of Israels posterity yet I should rather think there is an allusion therein to the great increase of seed â—own in well-watred grounds to wit that his posterity should wondrously grow up and increase as seed sown thus in many waters Others again understand the first clause of the streams of the word of salvation which from the Israelites should be poured forth amongst othâ—r nations according to that of the Prophet Esa 2. 3. Out of Zion shall go forth the Law and the word of the Lord from Jerusalem and then the second clause they understand not onely of the civil increase of his posterity growing up as seed sown in moist grounds but also of their flourishing in grace and growing up unto life everlasting But in the last place there is another exposition to wit that this also is meant as that which went before either particularly of the fruitfulnesse of the land of Canaan to wit that they should have abundance of water which they might as they had need poure plentifully out of their buckets and this was no small blessing in those Eastern countries so that their seed sown should flourish exceedingly as corn must needs do that is sown in such watry grounds or else generally of their flourishing esâ—ate in all regards by reason of the blessing of God upon them and their labours which should make them as grounds that have
of to wit that they should take heed lest the people sacrificing unto their god any one should call them and they should eat of his sacrifice Exod. 34. 15. and then being thus farre fallen away they were easily wonne to open idolatry even to bow down to their gods and worship them And all this the Moabites did by the counsel of Balaam who knew there was no other way to endanger the Israelites as it is evident chap. 31. 16. Behold saith the Lord of the Midianitish women these caused the children of Israel through the counsel of Balaam to commit a trespasse against the Lord in the matter of Peor and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication Vers 3. And Israel joyned himself unto Baal-peor This Baal-peor was an idol-god of the Moabites so called from the mountain Peor chap. 23. 28. where this idol was worshipped And to this idol Israel is said to have joyned himself in reference to that spirituall adultery they committed by worshipping this idol as for the same reason the Scripture useth a like expression Hos 9. 10. where it is said that the Israelites went to Baal-peor and separated them selves unto that shame And the anger of the Lord was kindled against Israel Herein also is implyed the effect of Gods anger to wit that hereupon the plague brake in upon them Psal 106. 29. whereby there fell in one day three and twenty thousand Vers 4. And the Lord said unto Moses Take all the heads of the people and hang them up c. Some Expositours understand this thus That the Lord here enjoyneth Moses to take all the heads of the people that is to gather together all the Heads and Rulers of the severall tribes and take them as assistants to him and then to hang them up before the Lord that is them of the people of whom he had spoken in the foregoing verse that had joyned themselves to Baal-peor and indeed that which followeth in the next verse doth singularly well agree with this exposition to wit that hereupon Moses said unto the Judges of Israel whom he had thus assembled together Slay you every one his man that is the meâ— that are under your severall jurisdictions that were joyned unto Baal-peor But the most received exposition is that the Lord here commanded Moses that he should take that is apprehend all the heads of the people to wit that were guilty of this sinne and hâ—ng them up before the Lord that is as a sacrifice to the Lord for the vindicating of his honour and the appeasing of his wrath as those of Sauls issue are said likeâ—ise to have been hanged up before the Lord 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land and that against the sunne that is openly in the sight of all men that as they had sinned openly so they might be punished openly for the terrour of others Now this exposition the words seem most plainly to intend to wit that first God commanded Moses to take all the heads of the people that were guilty of this sinne and hang them up before the Lord against the sunne so appointing them to be first punished and that with a more shamefull kind of death because their sinne was greatest and that then afterwards Moses gave a charge as it follows in the next verse to the rest of the Judges that had not defiled themselves that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes Vers 6. And behold one of the children of Israel came and brought a Midâ—anitish woman c. The greatest difficulty in this passage of the story is concerning the time when this Israelite Zimri the sonne of Salu as is afterwards expressed vers 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her and was there with her slain by Phinehas Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them mentioned in the two foregoing verses for the hanging up of the heads of the people and the slaying of those in each tribe that were found guilty of those horrible sâ—â—nes of fornication and idolatry with the daughters of Moab which had provoked God to send such a plague amongst the people and the reason they give for this is because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty But yet because the plague was stayed immediately upon the killing of these wretches vers 8. it is most probable that those that were sâ—ain by the magistrate were slain before the plague was stayed therefore others hold that this was done in the order as here it is recorded by Moses and that this was one of the great aggravations of his desperate im pudency that not onely when the people were mourning because of the wrath of God against them but also when so many had been cut off for this sinne he was not yet afraid trusting it seems in his greatnesse because he was a Prince of such renown in the tribe of Simeon but did openly carry his harlot into his tent with him as if he desired thereby to proclaim that he would not be afraid to satisfie his lust though Moses and all Israel should stand by and look on Vers 8. And he went afâ—er the man of Israel into the tent c. The originall word here translated the tent is not that ordinarily used for a tent but such as signifieth a cave or hollow place therefore some think that hereby is meant such a tent as was made for fornication So the plague was stayed from the children of Israel This plague seemeth to have been the pestilence which God sent amongst the people Psal 106. 29. They provoked him to anger with their inventions and the plague brake in upon them Howbeit the word here in the originall is sometimes used for slaughter by the sword as 1. Sam. 4. 17. Vers 9. And those that died in the plague were twenty and foure thousand The Apostle sayes three and twenty thousand 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate to appease Gods wrath and that the other three and twenty thousand were taken away by the immediate hand of God or one thousand of the chief hanged the rest slain with the sword Vers 12. Wherefore say Behold I give unto him my covenant of peace That is make this which I shall say unto thee publickly known both for the encouragement of Phinehas that he may not fear because they were such great ones whom he hath
slain and for the satisfaction of the people that they may know he did it by the speciall motion of my spirit because I the Lord have thus both approved and rewarded the fact say that is make it known that behold I give unto him my covenant of peace where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace first because they should peaceably enjoy it and secondly because the work of the priesthood was to make peace betwixt the Lord and his people Vers 13. And he shall have it and his seed after him even the covenant of an everlasting priesthood That is a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue But the dignity of being high priest should have come to him and his by descent may some say because he was the sonne of Eleazar Aarons eldest sonne I answer though he was so yet that it should not be removed to another family for want of his issue that was of Gods goodnesse and is here promised as the reward of his zeal Indeed the greatest doubt concerning this promise is whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this first that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon 1. Chron. 6. 4 15. secondly that if it be true which some hold that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas the sonne of Eleazar and conferred upon Eli who was of the stock of Ithamar yet in the dayes of Solomon it was again taken from Abiathar who was of Elies house and settled upon Zadok and so it came again into the line of Phinehas and so continued unto the Babylonian captivity 1. Kings 2. 25. and thirdly that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon yet we find that Esra that great priest and scribe was of his line Ezra 7. 1 c. and it may be probably thought that the high priests still continued in that line unlesse it were in those times when there was nothing amongst them but disorder and confusion Neither indeed is there any cause why we should understand this promise to be so absolute but in case of the sinnes of his posterity they might for a time be deprived of this dignity Vers 14. Zimri the sonne of Salu a prince of a chief house among the Simeonites It is particularly expressed how great a man he was whom Phinehas slew because herein the zeal of Phinehas was notably discovered Vers 15. He was head over a people and of a chief house in Midian He is reckoned one of the five Kings of Midian chap. 31. 8. Vers 17. Vex the Medianites and smite them c. These words smite them imply a promise of victory But why are they not to smite the Moabites as well as the Midianites first because he had already forbidden Israel to distresse the Moabites Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel secondly because the Midianites had the chief hand in the mischief as seems probable first by Balaams stay amongst them whâ—n Balak had left him in displeasure and secondly by this partiâ—ular fact of Cozbi who was a Kings daughter amongst them c. CHAP. XXVI Vers 2. TAke the summe of all the congregation of the children of Israel c. Of the two first numbrings of the people see Exod. 30. 11 12. and Numb 1. 1 2. But now the reasons of this third numbring of the people as we may gather by some passages were these first because this would make way to the more equall dividing of the land which they were presently to go about according as they found the tribes more or lesse in number see vers 53 54. Unto these the land shall be divided for an inheritance according to the number of names c. secondly to manifest how fully that which God had threatned chap. 14. 29. was now accomplished vers 64 65. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai For the Lord had said of them They shall surely die in the wildernesse c. Happely all the old company were not dead till this last plague wherein foure and twenty thousand were cut off and therefore it may seem expressely noted ver 1. that it was after the plague that God gave this charge to Moses and Eleazar for numbring the people because then God had exactly brought that to passe which he had long since threatned as they should now see in taking the number of the people thirdly to manifest Gods power and goodnesse in preserving unto them so many notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties and had so often by their sinnes provoked God to cut off many amongst them as also his truth and faithfulnesse who had so wondrously increased them as he promised their forefathers notwithstanding they had often by their rebellion provoked him to destroy them the more seasonable it was to comfort them in this kind because it was immediately after foure and twenty thousand had been taken away by the foregoing plague chap. 25. fourthly it was because they should hereby see Gods care over them and love towards them as Moses at their coming out of Egypt received Gods flock by tale so now before his death he must deliver them up by tale again Vers 4. Take the summe of the people from twenty years old and upward as the Lord commanded Moses c. That is after the same manner as he commanded Moses to number the people when they were newly come out of Egypt so hath he now again commanded to number them before their entring Canaan Vers 7. And they that were numbred of them were fourtie and three thousand and seven hundred and thirty At their last numbring the Reubenites were fourty six thousand and five hundred chap. 1. ver 21. so that this tribe was decreased two thousand seven hundred and seventy which may in part be ascribed to the conspiracy wherein they joyned with Korah Vers 10. And the earth opened her mouth and swallowed them up together with Korah c. This place according to our translation clears it beyond all exception that Korah was swallowed up into the earth together with Dathan Abiram ch 16. And they became a signe That is for an example that others might take warning by them as sea-marks are set up to give us warning of danger 1. Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Vers 11. Notwithstanding
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever first because the Lord had blessed them that is he had prospered them so that they were able to pay for that which they had occasion to desire of them secondly because the Lords eye was upon them to take care of them in their travels through the wildernesse for that is the meaning of those words He knoweth thy walking through this great wildernesse so that having God to watch over them they need not seek to supply themselves in an unlawfull way and thirdly because they had found this true already for fourty years together and therefore might the more securely rest upon God These fourty years the Lord thy God hath been with thee thou hast lacked nothing Vers 9. I have given Ar unto the children of Lot for a possession Ar was a chief mountain and the city thereon the royall city in the Moabites land Numb 21. 15 28. and so it is put here for the whole countrey Vers 10. The Emims dwelt therein in times past a people great and many and tall as the Anakims By interpretation terrible ones Gods hand must needs be acknowledged in driving out such giants before the Moabites which happely is alledged here first as an evidence that God had given them that land which was not therefore to be taken from them by the Israelites and secondly as an encouragement to the Israelites for if God had done this for the Moabites much more might they expect that he would do it for them Vers 20. The Ammonites call them Zamzummims That is presumptuous wicked ones See the note on verse 10. Vers 23. And the Avims which dwelt in Hazerim even unto Azzah the Caphtorims c. The Caphtorims here mentioned are the Philistines or else some other people that joyned with the Philistines and drave out the Avims which dwelt in Hazerim that is the land of the Philistines and possessed their countrey See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 14. Vers 26. And I sent messengers out of the wildernesse of Kedemoâ—h There was a city of that name in Sihons countrey Josh 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace which was according to the Law after given Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable See the note upon Numb 21. 21 22. Vers 28. Onely I will passe through on my feet We will ask nothing of thee gratis but onely this that we may passe through thy countrey Vers 29. As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me For though the children of Esau denyed them a passage through their countrey which was the nearest way Numb 20. â—0 21. yet when they turned aside and went along by their coast in the outskirts of their countrey they permitted this and withall the people afforded them meat for their money as is evident by this place so it seems it was too with the Moabites Indeed some couceive that they onely allowed them a passage through their countrey but refused them provision which they ground upon that place Deut. 23. 3 4. But I rather think the meaning of that place is that they did not come forth to meet the Israelites with bread and water as those use to do that wish good successe and rejoyce in the welfare of the people to whom they bring it for this they might fail in and yet the people might sell them provision as they went along and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey and did sell them meat and water for their money though it is true indeed that afterwards when the Israelites had destroyed Sihon and Og and their people fearing lest they should do the same to them because the land of the Moabites bordered upon these countreys they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able Numb 22. 1 c. Vers 34. And utterly destroyed the men and the women c. This doubtlesse they did by the speciall command of God and it was much according to the Law afterwards given them Deut. 20. 16. Vers 36. And from the citie that is by the river To wit Ar Numb 21. 15. Vers 37. Onely unto the land of the children of Ammon thou camest not nor to any place of the river Jabbock c. To wit on the outside of Jabbok which was the border of the Ammonites Josh 12. 2. with whom God had charged them not to meddle verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok of which Moses had said before that the bordâ—r of the children of Ammon was strong Numb 21. 24. It is iâ—deed said Josh 13. 24 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon but that is meant of the land which was now in the possession of Sihon King of the Amorites though it had formerly belonged to the children of Ammon till Sihon took it from them for with the land which was in the possession of the Ammonites at this time the Israelites did not meddle as is here fully expressed CHAP. III. Vers 2. ANd the Lord said unto me Fear him not c. Because this King was a giant of such a formidable stature vers 11. therefore the Lord doth particularly encourage his people not to be afraid of him Vers 4. Threescore cities all the region of Argob the kingdome of Og in Bashan As if it had been said There were amongst others 60. cities which we took in the region of Argob a province or shire in Bashan and therefore it is called the region of Argob which is in Bashan 1. Kings 4. 13. Vers 5. All these cities were fenced with high walls gates and barres c. The strength of this countrey is here thus described both thereby the better to set forth the mighty power of God who had subdued so strong a countrey before them and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies Vers 9. Which Hermon the Sidomans call Sirion c. Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead and oâ—hers that which is elsewhere called Lâ—banus however evident it is that in the Scripture it is called by five severall names to wit Hermon Sirion and Shenir here and then Sion Deut. 4. 48. and Hor Numb 34. 7. and that partly because by divers people it was diversly named and partly with
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
in â—he former verse he had appointed Vers 13. Thou shalt observe the feast of tabernacles seven dayes after thaâ— thou haâ—t gathered in thy corn and thy wine Sâ—e the note upon Exod. â—3 16. Vers 18. Judges and officers â—halt thou make thee in all thy gates c. To wit judges to give judgeâ—ent and ofâ—icers to exâ—cute the sentence of the judges and because the places of â—â—diâ—â—turâ— were usually in the gates of their towns and cities therefore it is said Judges and officers shalt thou make thâ—e in all thy gates Vers 19. For a gift dâ—th blind the eyes of the wise and pervert the words of the righteous That is it will make a wise man that is able to judge between right and wrong think and perswade himself that he doth right when he doth manifest wrong and it will make a good man pervert justicâ— even against his conscience though in other things he makes conscience of his wayes Vers 21. Thou shâ—â—t not plant thee a grove of any trees near unto the altar of the Lord c. This Law the Israâ—lites did afterwards many times break as we may sâ—e Judg. 3. 7. 1. Kings 14. 23. 16. 33. 18. 19. which was in them grosse idolatry and yet the Patriarchs did formerly worship God in groves and that without sinne Sâ—e the note on Gen. 21. 33. CHAP. XVII Vers 1. THou shalt not sacrifice unto the Lord thy God any bullâ—ck or sheep wherein is blemish c. See the notes upon Levit. 22. 20 21. Vers 2. If there be found among you within any of thy gates c. The summe of the law here delivered is this That if any amongst them were sound guilty of idolatry in that they had worshipped either the sunne or the moon or any of the host of heaven or consequently any other creature for these the most glorious of Gods creatures are onely mentioned to imply that much lesse might they worship stocks and stones or any other creatures they must certainly be stoned to death whether it were man or woman no pity must be shown to them for the weaknesse of their sex and the reason is implyed in this verse because they had wrought wickednesse in the sighâ— of the Lord in transgressing his covenant where we must note that idolatry is termed a transgressing of Gods covenant not onely because it was as all other sinnes are contrary to Gods law which they had covenanted to obseâ—ve and keep but also because therein men did openly as it were renounce God and thâ— true religion and chuse themselves other gods whom they would serve and therefore this was in a more speciall and â—minent manner a transgressing of the covenant Vers 4. And it be told thee and thou hast heard of it and enquired dâ—ligently and behold it be true c. This is added both lest in favour of any man thâ—y should slight a report brought unto them and not carefully enquire of it and alsâ— lest they should be too hasty to punish men upon uncertain reports Vers 7. The hands of the witnesses shall be first upon him to put him to death and afterward the hands of all the people The witnesses were to throw the first stones at them that were condemned to be stoned which was tâ— make men the more afraid to bear false witnesse and that because it was supposed that men would be afraid after good deliberation to have a hand in killing an innocent man though in their wrath and fury they might speak that which might tend to the losse of his lise But then afterwards all the people assembled were to have a hand in the exâ—cution of him thereby to inure them to be servent and zealous in Gods cause against all those that should despise and disrâ—gard his laws Vers 8. If there arise a matter too hard for thee in judgement between bloud and bloâ—d c. Herâ—â—he Iâ—raâ—lites were taught what they were to do 〈…〉 question did ariâ—e concerning any cause that was brought before their Juâ—ges and Magisâ—rates in their severall towns and cities which the magistrâ—tes â—â—â—re soâ—nd so hard that they made a doubt or were of different jâ—dgement amongst tâ—â—mselves what to determine in it as between bloud and bloud that is in caâ—e of bloudshed whether it were to be judged wilfull murder or as we call iâ— chance medley and so in any other questionable cause either concerning any plea about their estâ—â—es or concerning any stroke given or any other thing of the like nâ—ture â—o wit that in this case they were to go up to the place which God should câ—â—se which was Jerusalem in after-ages and there resort to the priâ—sâ—s as expounders of the law and to the judge that is the jâ—â—geâ— the civil Magiâ—trates who were judicially to give sentâ—nce according to the â—â—iâ—sts â—â—poâ—ition of the law that so by them the matter in question might be dâ—câ—dâ—â— and oâ— this I conceive that is meant 2. Chron. 19. 8 9 10. Moreover in Jâ—rusalem diâ— Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Israel for the juâ—gement of the Lord and for controversies when they returned to Jerusalem c. and that they were appointed to go up unto Jerusalem with all such causâ—â— of great diâ—â—icultie not becausâ— the supreme Magistrate the Judge or King of Istaâ—l did alwayâ—â— reside there but either because this is meant of the Sanhedrim which was their supreme Senate or Councel consisting partly of priâ—sts and partly oâ— civil Magisâ—rates to whom all appeals were made and did therefore alwayes abide at Jerâ—sâ—lem or else becauâ—e if need so required the high priâ—st was to enquire of the Lord and to answer them after the judgemenâ— of â—rim before the Lord Numb 27. 21. and therefore it is said here vers 9. that they should go unâ—o the priests c. and enquire which may be mâ—ant of the high â—â—iâ—sts enquiring for them of the Lord a priviledge which the Bishop of Rome cannot challenge for the bringing of all appeâ—lâ— to be sinally determined by him Vers 10. And thou shalt do according to the sentence which they of that placâ— which the Lord shall choose shâ—â—â—â—â—ew thee c. Namely becâ—use their sentence was to be according to the Laâ— oâ— Godâ— vers 11. and in câ—â—e of great difficulty to be proved so to be by â—â—quiring of the Lord for we must not think the people were bound to rest in their senâ—â—â—ce if it were clearly contrary to the law of God Vers 11. Acâ—orâ—ing to the sentenâ—e of the Law which they shall teach thee c. Here is methinks a maniseâ—t diâ—â—eâ—ence betwixt that which the priâ—st was to do and that which the Judge was to do the priests office being mâ—anâ— by tâ—aching the sentence of the Law that is giving the interpretation of it and the Jâ—dgâ—â— by telling them the judgement that is giving judgemâ—nt accordiâ—g to that which the priest had delivered to be
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
it a matter of any great moment in it self whether they sowed a field with pure wheat or with wheat and riâ— mingled together as we do now in many places But thus was the Lord pleased under theâ—e outward elements to teach them matters of greater moment for whilest the Lord would not allow them any mixture in such slight and triviâ—ll things as these hereby they were led as it were by the hand to conâ—â—der how much more hatefull to God all mixâ—ures were in matters of greater moment as in religion and in the duties of his worship and how strictly the Lord required that they shoâ—ld keep themâ—elves to the purity and simplicity of his word without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of oâ—her nations which he had not enjoyned them If they might not sow a field â—ith mingled seeds much lesse might they teach the truth of God mixt with any errour if they might not wear a linsey-wolsey garment mâ—ch lesse mâ—y we think to cloth our souls in case of justification with Chriâ—â—s righteousnesse and our own Gâ—l 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned And this I say was the main and principall drift of these laws Now in this particular law concerning their vineyards there are two things that are farther questionable to wit first what is meant here by sowing a vineyard with divers seeds secâ—ndly what that reason is that is here given for this law lest the fruit of thy seed which thou hast sown and the fruit of thy vâ—neyard be desiled And in answer hereto for the first we must know that by divers sâ—eds here is meant any seeds different or divers from that of the vine I know that some Exposiâ—oâ—rs hold that â—he sowing of mingled seeds as of wheat and barley in the void and empty ground betwixt the rows of the vines there planted is onely here forbidden and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines so they sowed no more But this was sufficiently forbidden in that former law Levit. 19. 19. Thou shalt not sow thy field with mingled seed and besides the reason that is here given for this prohibition is not that the mâ—ngling of divers seeds might be prevented but the mingling of the fruit of any seâ—d with the fruit of the vine And therefore I conceive that the sowing of any seed together with their vines is here sorbidden and indeed because the reaâ—on here given for this law is that the fruit of their seed sowen and the fruit of their vines might not be mingled together and so be defiled it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs the fruit whereof was not likely to be mingled with that of the vine and thus as in that law Levit. 19. 19. the sowing of severall kinds of grain in one field was forbidden so here the sowing of the seed of other fruit-trees together with the vine As for the reason here annexed to this law lest the fruit of thy seed which thou hast sown and the fruit of thy vineyard be defiled some understand it thus lest the fruit of their seed and their vineyard be corrupred and marred to wit because whilest the heart of the earth is sucked away by too many things sown or planted in it neither of them can be good and fair as they would otherwise be but both are spoyled and good for nothing and thus they say the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth then it is well able to bear But it is better by others understood of their being defiled by being mingled together for as that is said to be pure which is not mixed as that we call pure wheat which is not mixed with any other grain so that may be said to be defiled which is mingled especially being done contrary to Gods law and so rendered unlawfull either in first-fruits or otherwise to be offered to the Lord. Vers 10. Thou shalt not plow with an ox and an asse together The princâ—pall end of this law I have shown in the foregoing note upon vers 9. But yet there might be other grounds of this law besides for first God might have respect herein to the good of thâ—se poore creatures that must needs both suffer by such unequall yoking the ox on whom the whole labour of drawing must needs lie for want of another that with equall strength should help forward the work and the asse by being haled on beyond that which he is able to do and secondly hereby might also be signified both that men ought not to be imployed in those callings for which they are unfit to the overburdening of others that are joyned with them in that service and that God will not endure the unequall yoking of his people with infidels of which the Apostle speaks 2. Cor. 6. 14 c. Vers 11. Thou shalt not wear a garment of divers sorts as of wollen and liâ—eâ— together See the former note upon vers 9. Vers 12. Thou shâ—lt make the fringes upon the foure quarters of thy vesture wherewith thou coverest thy self Concerning the principall end of these fringes which was to put them in mind of the Lords commandments see the note upon Numb 15. 38. But besides by this prescrâ—bing them a fashion of attire whereby they might alwayes be known to be Israelites they were taught not to be ashamed openly to prosesse themselves the people of God and it might also be enjoyned as some think to prevent any undecency in the discovery of their naked skin for the Israelites wore long loose garments which being opened below both behind and on each side they had foure skirts or quarters as they are here called and these they were that had a fringe upon them round about by means whereof there was the lesse danger of discovering their bodyes as they went which they say is implyed in the last words of this verse wherewith thou coverest thy self Vers 15. Then shall the father of the damsel and her mother take and bring forth the tokens c. This was imposed upon the parents because the evil of which their daughter was accused if true would be a dishonour to them who ought to have been carefâ—ll guardians of their daughters chasâ—ity whence it was also that if their daughter was found guilty she was to be stoned before the doore of her fathers house vers 21 and if innocent her husband was to pay her father a hundred shekels of silver vers 19. for the wrong which by this false slander was done to him Vers 19. And she shall be his wife he may not put her away all his dayes Which was permitted to other men Deut. 24. 1. When a man hath taken a wiâ—â— and married her and it come
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ— that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâ—ly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maâ—â—er amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they â—led in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ— not steal if they must be so just in all their dealings as to restore the beast
that ran astray much more such fugitive servants as thus robbed their masters by flying from them Vers 17. There shall be no whâ—re of the daughters of Israel nor a Sodomite c. Though the tolerating of whores and Sodomites that were of the sonnes and daughters of Israel be here onely expressed yet by necessary consequence the permitting of such open filthinesse by any other nations that should live amongst them is also forbidden who besides the ensnaring of Gods people to commit filthinesse with them might also corrupt them in regard of their religion too and seduce them by degrees to open idolatrie Vers 18. Thou shalt not bring the hire of a whore or the price of a dog into the house of the Lord c. It is a great question amongst Expositours what is meant here by the price of a dog First some conceive that because these two are joyned thus together the hire of a whore and the price of a dog this last is intended of some filthy thing as well as the first and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares so it was in those times for dogs and this is meant here by the price of a dog Secondly others think it is meant of such men as did openly in the sight of others commit uncleannesse in a most impudent and brutish manner Thirdly others again think that as in the foregoing verse the whore and the Sodomite are joyned together There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel so it is here likewise and by a dog is meant a Sodomite the word dog being used metaphorically as it is also Rev. 22. 15. without are dogs and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnaturall sinne of Sodomie And last of all most Expositours take it according to the plain meaning of the words for the price of a dog that is sold which being an unclean and withall a base and contemptible creature God would not allow them to bring the price of it into his house Now these two last Expositions I conceive are most likely to be intended here but especially the last and that hereby God taught them to reverence his sanctuary and sacrifices Lev. 19. 30. and not to offer him any thing that had been sinfully gotten or to contribute basely to any holy uses as thinking any thing good enough for his worship and service who forbiddeth hiâ— name to be despised his altar and table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of thieves Jer. 7. 11. Vers 19. Thou shalt not lend upon usury to thy brother usury of money usury of victualls c. This last clause implyes the hainousnesse of the sinne forbidden to wit the exacting of usury from those that wanted meat and for their supply were glad to borrow of their neighbours Vers 20. Unto a stranger thou mayest lend upon usury c. That is a gentile who was also an infidel for to strangers who were brethren in the faith they might not lend upon usury Levit. 25. 35 3â— Vers 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it To wit a vow which was possible and lawfull See the note upon Numb 30. 2. Vers 25. When thou comest to the standing corn of thy neighbours then thou mayest pluck the ears with thine hand c. And therefore when our Saviours disciples did this the Pharisees charged them not with taking that which was not theirs but onely with doing that which might not be done on the Sabbath day Matth. 12. 1 2. CHAP. XXIV Vers 1. WHen a man hath taken a wife and marryed her c. Two things must be known for the fuller understanding of this law concerning divorces first that whereas it is said here that if after a man hath marryed a wife his wife find no favour in his eyes because he hath found some uncleannesse in her hereby is meant any thing whatsoever either in her person or in her qualities and manners which being at the time of marriage unknown to him he hath afterwards discovered and for it dislikes and abhorres his wife yea though the cause of his dislike were never so slight a matter and therefore did the Pharisees so propound the question they made concerning this law to wit whether a man might put away his wife for every cause Matth. 19. 3. and secondly whereas it is said of such a man so disliking his wife then let him write her a bill of divorcement and give it in her hand and send her out of his house the meaning is onely that if he put her away he must write her a bill of divorcement c. for this was not a dispensation in regard of that first divine institution of marriage allowing the Jews without sinne to put away their wives upon any dislike taken against them contrary to that which God at first dâ—d establish for a law to all poâ—terity to wit that a man should have but one wife and a woman but one husband and they two should be one flesh for even when Moses law was in its full force such divorcings were displeasing to God Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away no it was onely a law made in favour of the wife so put away that she should have in this case a bill of divorce given her that if she were put away causelesly she might have this as a testimony for her that she had not of her own accord forsaken her husband but was put away that without any just cause on her part and so was now free It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times to wit that they might without incurring any punishment thus put away their wives and this injustice in the husband did so farre break the knot of marriage that it was lawfull for the wife so put away to marry another husband but yet still this which was thus tolerated was sinâ—ull in the husband and displeasing to God and onely permitted by Moses for the hardnesse of their hearts Matth. 19. 8. Moses because of the hardnesse of your hearts suffered you to put away your wives that is because they were such a perverse and hard-hearted people that had they been restrained from this they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruell tyrannizing â—ver them and perhaps would at last have attempted to make them away and therefore also even this toleration of such causelesse divorces was abrogated by our Saviour Matth. 5. 31 32. It hath been said Whosoever shall put away his wife
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
them taken away before our eyes and therefore also is that added vers 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see because doubtlesse the sorrow that enters to the heart by the eye doth usually cut deeper then thaâ— which enters by the eareâ— and secondly that their eyes should look and fail with longing for them c. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children or else because there is mention made of longing for them that they should expect and wait for some help for the rescuing of their children even till eyes fail with waiting but all in vain in that they should never be able to deliver them Vers 33. The fruit of thy land and all thy labours shall a nation which thou knowest not eat up c. From whom the lesse mercy can be expected and withall God implyes how vain their hope of peace should be grounded with their friendship with all the nations about them since he was able to bring a nation upon them whom they know not and whom therefore they never feared Vers 36. The Lord shall bring thee and thy King which thou shalt set over thee c. Observable it is that it is so expressely noted that not onely they but their King also should be carried into captivity for first hereby is implyed the universalitie of the judgement in that not so much as their King should be able to escape out of the hand of those over-bearing enemies and secondly it is a great aggravation of any peoples misery when their Kings are cut off that are the chief hope of any state when the head is under water the whole body must needs be in great danger and therefore we shall find in publick judgements the people of God have still lamented above all for the losse of their prince as Lam. 4. 20. The breath of our nostrils the anointed of the Lord was taken in their pit of whom we said Vnder his shadow shall we live among the heathen And there shalt thou serve other gods wood and stone To wit either being seduced by the enticing perswasions of those idolaters amongst whom you shall live there or else forced to it by the tyranny of your Lorâ—s and masters In either of these cases it was a heavy judgement to Gods people as being an evil that endangered their souls and their eternall well-being as so it is here threatned as the most grievous of all miseries yet withall there is couched in these words too an exprobration of this peoples pronenesse to idolatry intimating that then they should â—ave gods enough and bâ—â—lutted with superstitious will-worship to which they were so strongly 〈◊〉 Vers 37. And thâ—◠〈◊〉 â—â—come an astonishment a proverb and a by-word word c. There is much included in this threatning as that their calamities sâ—ould be so great that their very enemies should be astonished at them and that they should be the common table-talk of those that had vanquished them But the chief thing intended is that they should be slouted and scorned and made a laughing-stock in all places whereever they came Vers 38. The stranger that is within thee shall get above thee very high c. Moses had before threatned that the enemies of their land should prevail against them and tyrannize over them but now he addes as a farther degree of misery that the very strangers that formerly lived amongst them onely by permission as sojourners should come to lord it over them and be in farre better condition then themselves and indeed it doth much increase mens distresse when they come to be so farre beneath those that were formerly as farre beneath them Vers 45. Moreover all these curses shall come upon thee and pursue thee and overtake thee c. See the foregoing note upon vers 15. Vers 48. He shall put a yoke of iron upon thy neck till he have destroyed thee Their bondage is here compared to a yoke of iron not onely because it should be so heavy and insupportable by reason of the many g ievous miseriâ—s they should suffer there but also because they should be no way able to break the yoke from off their necks that is to ridde themselves out of their bondage but should continue under it untill it had utteâ—ly coâ—sumed them Vers 49. And the Lord shall bring a nation against thee from farre from the end of the earth as swift as the eagle flyeth Thâ—t is suddeâ—ly unexpectedly and with unresistable violence And indeed the Babylonian the nation here intended is described to be a lyon with eagles wings Dan. 7. 4. and Nebuchadnezzar is likened to a great eagle with great wings as we â—ay see Ezech. 17. 3 12. and there is ofâ—en mention made of their swiftnesse as Jer. 4. 13. Behold he shall come upon us as clouds and his charets shall be as a whirl wind his horses are swifter then eagles Lam. 4. 19. Our persecutours are swifter then the eagles of the heaven they persued us upon the mountains c. A nation whose tongue thou shalt not understand So that it shall not be possible to call for mercy at his hand Vers 5â— And he shall besiege thee in all thy gates untill thy high and fenced walls come down wherein thou trustedst c. This last clause wherein thou â—rustedst is added not onely to intimate that the enemie that God would bring against them would batter down their strongest walls bulwarks but also by way of upbrayding them for putting too much confidence in such things as these which alas should be no help at all to secure them against those enemies that God would send to destroy them Vers 57. And towards her young one that cometh out from between her feet The Hebâ—ew word signifieth her afâ—er-birth and implyeth that the mother should devour both that and the child with it which much aggravates the judgement Vers 62. And ye shall be left few in number whereas ye were as the starres of heaven for multitude Which being direâ—tly contrary to that which God had promised must needs be an evident signe of Gods displeasure against them Vers 63. The Lord will reâ—oyce over you to destroy you and to bring you to nought The drift of these words is to imply how great the indignation of the Lord against them should be that should make him not onely destroy but also rejoyce in destroying a nation that had formerly been so precious in his eyes and for whom he had done such great and wonderfull tâ—ings Nor doth this contradict what the Lord saith Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked c. for though God doth not delight in the destruction of his creatures yet as there is an execution of justice done upon wicked men that despise his mercie the Lord is pleased with it and rejoyceth to
destroy them And ye shall be plucked from off the land whither thou goest to possesse it To be carried away from their native countrey is to all men a heavy judgement but much heavier to the Jews then to any others their land being the inheritance given them of God therefore their expulsion out of Canaan was a losse of the pledge of their adoptâ—on and a signe as it were that their heavenly father had disinherited and cast them off Vers 64. And the Lord shall scatter thee among all people c. That is you shall not onely be carried away captive into a strange land but also when you come thither you shall be dispersed and scattered abroad into severall places A great degree of their misery when they were carried captives out of their native countrey had they dwelt all together in the land of their captivity it had been the lesse grievous but to be dispersed into sâ—verall places where they should not see the faces of their brethren that was a â—ore calamity indeed Vers 65. And among these nations shalt thou find no â—ase neither shall the sole of thy foot have rest c. That iâ— when you are brought into a strange countrey ye shall be there as farre from being settled as ye were before because there ye shall be continually removed and carried abâ—â—t from one place to another And indeed it was just with God that this people which would not serve him in the land of his rest Psal 95. 11. which was to tâ—em also a pledge of eternall rest prepared in heaven should be driven from tâ—ence and live for ever after in a restlâ—sse condâ—tion Vers 66. And thy life shall â—ang in doubt before thee c. That is thou shalt be in a continuall doubt and â—ear of losing thy life for so it is explained in the following words thou shalt fear day and night and shalt have no assurance of thy life Now this their fear was occasioned partly by the savage cruelty of their lords and masters and partly by the guilt that lay upon their consciâ—nces which made them continually look that God should cut them oâ—f in his wrath and diâ—plâ—â—â—ure And indeed observable it is that the â—eathen Poet should in this regard 〈◊〉 them by the name of Judaea tremeâ—s that is Judaei trementes trembling Jews Juven Sat. 6. Vers 67. And the Lord shall bring thee into Egypt again with ships by the way whereof I spake unto thee thou â—halt see it no more again That is the Lord shall cause you to be carried again by ships into Egypt whither he had said you shall not return no more as is noted chap. 17. 16. the place to which these words have reference though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt to wit because that was the ordinary way betwixt Canaan and Egypt yet both places are to be understood generally of any returning into Egypt and not onely of returning by the same way It is true indeed that when the Jews after the destruction of Jerusalem were sold for slaves by the Romans though many of them were then carried away by shipping into Egypt and so that was then accomplished which is here threatned yet it might be well enough said that they were brought back into Egypt â—y the way whereof God said thou shalt see it no more to wit by the way of the wildernesse and that because we may suppose that being brought by shipping near to the plains of Moab they were then set on shore and so were carried the râ—st of the way on foot through the wildernesse But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence That which is here threatned is onely this that God would bring them to be slaves again in Egypt and we need not wonder that this is threatned in the last place as a most remarkable judgement if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there and that Gods undoing of that which he had done and bringing them back to that bondage from which he had rescued them when he at first took them to be his peculiar people was a kind of discharging them from being any longer his people as if he had quitâ— cast them off and meant no more to take any care of them or to own them for his people And there ye shall be sold to your enemies for bond-men and bond-women and no man shall buy you This last clause and no man shall buy you is added to imply either that there should be so many of them to sale that there should not be buyers enough to buy them as we reade in the Hiâ—â—ories of those times that after the destâ—uction of Jerusalem by Titus there were ninâ—y and seven thousand captives of the Jews so that they scarce knew where to sell them or â—lse that the Jews should be so vilified and despised that no man should profer any money for them And indeed why else should this be here added when a man is once in bondage the likelyhood of being passed to another master dotâ— rather encrease his sorrow then otherwise He knows the worst where he is what he may suffer elsewhere he knows not and therâ—fore one would think it should be a comfoâ—t to him that no one would buy him But I say it is the base esteem which men oâ— all nations should have of the Jews which the holy Ghost here aims at it being to all men a great vexation to be slighted and vilified as if they were not worthy the looking after CHAP. XXIX Vers 1. THese are the words of the covenant which the Lord commanded Moses c. Either this hath reference to all that went before in this book to wit that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into that is that which they were now by covenat to bind themselves to do or else they may have reference to that which follows after to wit in the sequele of the chapter The words of the covenant which the Lord commanded Moses to make with the children of Israel that is the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God the work which they were immediately to enter upon Hitherto Moses had repeated the Laws of God and now â—hey were to renew the covenant which God had made with their fathers in Horeb at the first giving of the Law and this is that for which in this chapter he now bends himself to prepare the people Vers 5. Your clothes are not waxed old upon you and thy shoe is not waxed old upon thy foot See the note chap.
8. 4. Vers 6. Ye have not eaten bread neither have you drunk wine or strong drink The more miraculously God had preserved them the more evident was Gods care over them and the more reason they had to be circumspectly carefull of yielding obedience to all his commandments and therefore it is that Moses puts them in mind how the Lord had sustained them without bread or wine and strong drink feeding them with manna from heaven in stead of bread and doubtlesse ordinarily they had no other bread though at sometimes they might of which see the note Deut. 2. 6. Vers 12. That thou shouldst enter into covenant with the Lord thy God and into his oath c. That is into the covenant confirmed with an oath Vers 15. But with him that standeth here with us this day before the Lord thy God and also with him that is not here with us this day c. That is no lesse with him that is not here with us that is your posteritie that is not yet born tâ—en with him that standeth here with us this day Vers 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations c. This hath reference to that which went before vers 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God and the reason why this is added may be twofold first to shew how requisite it was that they should renew their covâ—nant with God because having dwelt in the land of Egypt at least many of them in their younger years and having gone through many idolatrous nations in their passage towards Canaan and seen their severall idolatries and abominations there was some cause of fear lest perhaps some of them were tainted by this means and therefore it was fit to prevent this that they should all solemnly renew their covenant with God and hereto agrees that which follows vers 18. Lest there should be among you man or woman or familie whose heart turneth this day â—rom the Lord our God to go and serve the gods of these nations or secondly to perswade them to be willing to enter into this â—ovenant to wit both from the experience they had of the grosse abominations of these idolatrous people and the Lords severitie in punishing them and likewise from the consideration of Gods fatherly providence in carrying them safe through so many dangers Veâ—s 18. Leâ—t there should be among you a root that beareth gall and wormwood The gaâ—l and wormwood here meant or the poysonfull herb and wormwood as it is in the margin is idolatrie of which Moses spake in the foregoing words or more generally all sinnes of rebellion against God and they are so câ—lled either bâ—cause they are displeasing and distastfull to God even as gall and wormwood are to us or because they will prove to the sinner and such as shall by him be infected bitternesse in the end yea as deadly â—oyson to his and their souls and thus the Scripture speaks of sinne in other places as Amos 5. 6 7. Seek the Lord ye who turn â—udgement to wormwood and Heb. 12. 15. Lest anâ— root of bitternesse springing up trouble you and thereby many be desiâ—ed And as sor the root that beareth gall and wormwood thereby is meant either the evil aposâ—atizing heart forementioned lest there should be among you man or woman c. whose heart turneth away from the Lord our God c. of which also the Apâ—stle speaks after the sâ—me manner Heb. 3. 12. Take heed brethren lest â—here be in any of you an evil heart of unbelief in departing â—rom the living God and this is called the root that beareth this gall and wormwood because it is hidden from men as the root is hidden under the earth and yet is the very spring from whence idolâ—trie anâ— all other sinnes do grow so that when men give over their evil wayes and yet purge not sinne oâ—t of the heart it is but as the cropping of weeds in a gaâ—den when the roots are left behind or â—lse rather the root here intended is â—ome close idolaters that might be amongst them who concealing themselves from the publick view as the root is hidden under the ground would secretly by their example and perswasions inâ—ect and poyson many and cause their wicked practices to grow and spread amongst the people till at length they brake forth openly to the ruine of all And indeed the whole series of the words both before and after seem plainly to be spoken of some dangerous persons that might be amongst them the mischief wheâ—eof he desires to prevent by causing them all to enter into a solemn covenant with God Lest saith Moses there should be amongst you man or woman or familie or tribe whose heart turneth away this day srom the Lord our Goâ— to go and serve the gods of these naâ—ions lest there should be among you a root that beareth gall and wormwood and then mark what follows And it come to passe when he heareth the words of this curse c. All the way he speaks of some false-spirited men that might be amongst them Vers 19. I shall â—â—ve peace though I walk in the imaginations of minâ— hearâ— to adde drunkennesse to thirst This is the voice of the sâ—cure sinner that despiseth the curse and presumpâ—â—ously assures himself of peace and impâ—nitie though he doth that which he hears accursed in Gods law I shall have peace saith he though I wâ—lk in the imaginations of mine heart that is though I do what I list my self or whâ—t seems good in mine own eyes to adde drunkennesse to thirst Now men thus imboldning themselves with hope of impunitiâ— may be said to adde drunkennesse to thirst in two respects First because whereas naturally they thirst aster sinâ—e but yet are restrained by the light and checks of conscience this makes them adde sinne to sinne in abundance to drink iniquitie like water Job 34. 7. to work all uncleannesse with greedinesse as the Apostle speaks Eph. 4. 19. it makes them let looâ—e themselves even to take their fill and glut of sinne till they become at length like drunken men voâ—d of all sense and reason and remorse of conscience not having any thing left in them to keep them in from the prosecuting of any villanie whatsoever and secondly because the longer and further men proceed to satiate themselves with sinne the greedier they will still be upon it this giving of themselves to take their â—ill of sinne being as sure to make their desires after sinne more eager then they were before as drunkennesse is to encrease thirst Vers 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man That is it will break forth with great furie and terrour against him Moses alludes in this Metaphor of the smoking of Gods anger and jealousie against
it was which he was about to say that it was fit all the world should hearken to it secondly to imply how strangely stupid Gods own people were that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they Vers 2. My doctrine shall drop as the rain c. That is look as the dew the small rain and great showrs distilling and falling down upon the grasse and herbs do soften the ground and so cause the grasse herbs plants c. to sprout out and grow up sweetly and to bring forth abundance of fruit so shall my words prove profitable and effectuall for the good of those that heare them softening their hearts making all grace to grow and thrive in their souls and causing them to be abundantly fruitfull in every good work to wit unlesse they fall upon hearts like stones or sandie ground where nothing can grow which is much at one with that which the Lord saith of his word Isa 55. 10. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. so shall my word be that goeth forth out of my mouth c. Vers 3. Because I will publish the name of the Lord ascribe ye greatnesse to our God Some Expositours by publishing the name of the Lord understand his setting forth the excellencies of God to wit his infinite power wisdome righteousnesse c. and by ascribing greatnesse to our God they understand also glorifying of God and extolling his name and so they conceive the meaning of these words to be as if Moses had said because I intend to shew forth the glory of the Lord the drift of this song being to praise his name by shewing his faithfull righteous dealing with Israel and so to lay the blame of their revolt upon them and to clear God of it therefore let Israel ascribe greatnesse to our God to wit either by obeying his will or else by justifying God and condemning themselves if they be punished for rebelling against them But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them and so the sense of these words to be this Because I will publish the name of the Lord that is because I shall speak to you in the name of the Lord and what I shall deliver shall be from God the word of God speaking by me ascribe ye greatnesse to our God that is make it manifest that you reverence the Majestie of that great God that now speaks unto you to wit by attending to what is spoken with all humility by laying it to heart and yielding obedience thereto And indeed they that heare God reverently when he speaks and tremble at his word Isa 66. 2. they that are deeply moved with what is spoken and endeavour to obey it with all their might their hearts are effected as they ought to be with the majesty and greatnesse of God and on the other side all irreverence and carelesnesse in hearing Gods word and all slighting and disregarding of what he speaks argues a secret vilifying of God in the heart Vers 4. He is the rock his work is perfect c. These two verses following contain the summe of the greatest part of the song to wit that God was no way to be blamed for his dealing with the Israelites but that all the blame must rest upon them who had causelesly revolted from him and so had given him just cause to poure out his wrath upon them Had God failed or come short in any thing that should have been done had he not made good his promises or had there been any thing to be desired that was not to be found in God their defection from him might have been excused under that pretence But no such thing could be said of God No saith Moses He is the rock his work is perfect c. first he is the rock that is he is an almighty stable sure refuge and foundation to all those that fly to him and rely upon him If God be for us who can be against us Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him In times of danger men used to fly to rocks to shelter themselves 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God and are taken into his protection are sure and safe and none but they the Scripture styles him the rock as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her when the hare that trusts to the swiftnesse of her legs is at length overtaken and torn in pieces so those that seek rightly to God in their distresse and trust in nothing but his protection do find him a sure impregnable rock of defence whereas they that trust in their own policy or wealth c. shall at length be surprised and destroyed and there shall be none to help them Thus God is the rock And again his work is perfect for all his wayes are judgement c. that is his dealing with his people hath been exactly just and holy in the highest degree of perfection nor hath there been any the least failing in any thing that he hath done Jer. 2. 5. Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me c. And indeed because God is infinite in power and wisdome and goodnesse c. and therefore it is not possible that any thing should be better done then as God doth it even in those works of God that have some imperfection in them as in giving children born blind or lame c. yet as they are acts of providence there is a perfection of wisdome holinesse and justice in them and there is nothing at all in them for which he can be blamed Vers 5. They have corrupted themselves Having in the former verse justified God and shown that he was not to be blamâ—d if Israel were destroyed here Moses begins to shew that all the blame belonged to the Israelites themselves and that because they had corrupted themselves that is they had broken covenant with God though they professed themselves his people and called him their father yet they were degenerated from the holy wayes of their fathers and were become a wicked and sinfull people Their spot is not the spot of his children Others translate this clause as it is in the margin of our Bibles that they are not his children that is their blot and then the meaning must needs be this that whatever they had formerly been yet they had now brought this
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
or none shut up in houses towers or cities to escape the enemie and none left escaped from destruction and so this phrase is elsewhere used 1. Kings 14. 10. The meaning is that when they are in a manner utterly overthrown and ruined then will God come to their help for indeed such extremities are usually the best opportunities which God takes of shewing mercie to his people See 2. Kings 14. 25 26. Vers 37. And he shall say Where are their gods their rock in whom they trusted c. Some understand this of the gods of the heathen the enemies of his people to wit that the Lord by destroying those heathen people should as it were triumph over their idol-gods that could no way help them when God came to take vengeance on them But it is better understood by others as spoken to his people and that by way of upbraiding them for their follie in forsaking him the everliving God to follow after those idol-gods that were able to do nothing for them in the time of their danger And he shall say Where are their gods c. which did eat the fat of their sacrifices and drank the wine of their drink-offerings the meaning is that God by suffering the enemies of the Israelites to bring them to so low an ebbe that there should be none â—â—ut up or left as was said in the foregoing verse the Lord would discover to them what a grosse folly it was in them to go after those idol-gods and to give them the sâ—crifices which they should have offered to him for as for that phrase of their idol-gods eating the fat of their sacrifices c. all that is intended therein is onely that their sacrifices were offered to them as meat and drink-offerings as in that regard the sacrifices which God required of his people are called the food of his meat-offerings Vers 39. See now that I even I am he and there is no God with me I kill and I make alive c. As if he had said by the experience you now have had both of the blisse you enjoyed whilest you served me and of the miseries I brought upon you when you fell away to idolatry from which your idol-gods were no way able to free you by the experience I say that you have had of these things you may plainly see that I am the onely true God and that there is none elâ—e can do either good or hurt Vers 40. For I lift up my hand to heaven and say I live for ever God speaks here of himself after the manner of men who used in swearing to lift up their hands to heaven as a signe that they called God to witnesse the truth of what they said Gen. 14. 22. And Abram said to the King of Sodom I have lift up my hand unto the Lord the most high God the possessour of heaven and earth and thus God confirmeth his threatnings by an oath to shew the immutabiliâ—y of his counsel Heb. 6. 16 17. For men verily swear by the greater and an oath for coâ—firmation is to them an end of all strife Wherein God willing more abundantly to sâ—ew unto the heirs of promise the immutability of his counsel confirmeth it by an oath Now the oath which God here takes is I live for ever that is as sure as I live for ever I will do that which I now say Vers 42. I will make my arrows drunk with bloud and that wiâ—h the bloud of the slain and of the captives That is both with the bloud of those that are slain and of those that are hurt in battel and so thereupon are taken captive From the beginning of revenges upon the enemy That is from the time that I began to take vengeance upon those that are both mine and my peoples enemies or from the time when I shall revenge upon the enemie all the wrongs which from the first beginning they have done unto my people implying that God doth for a while suffer the enemies to runne on without controul but at last when he begins to punish them he reckons with them for all the old score Vers 43. Râ—joyce O ye nations with his people for he â—ill avenge c. Both Jews and Gentiles are here exhorted to blesse God for this his goodnesse to his people in avenging them upon their enemies and in this exhortation is implyed first that this which God should do for the Israelites should be so wonderfull even in the eyes of the Heathen that they should speak of it to the magnifying of God and secondly that the time should come when both Jews and Gentiles should together rejoyce in the goodnesse of God to them his Church and people and therefore S. Paul alledgeth this plâ—ce to prove the calling of the Gentiles Rom. 15. 10. Vers 44. And Moses came and spake all the words of this song in the ears of the people he and Hoâ—â—ea c. This was noted before chap. 31. 30. but is here again repeated by way of transition to that which follows and to note that Joshua their elect Judge stood by when this song was repeated by Moses as it were to assent to that which Moses said and did CHAP. XXXIII Vers 1. ANd this is the blâ—ssing wherewith Moses the man of God blessed the children of Israel before his death In the former chapter vers 48. it is said tâ—at the very same day whereon Moses repeated that sad dreadfull song there recorded God commanded him to go up and die at mount Nebo but now he addes that yet before his death and therefore happely the same day also he pronounced these following propheticall blessings upon the severall tribes which he left amongst them as his last will and testament and by the sweetnesse thereof did much allay as it were the bitternesse of the former song Indeed the tribe of Simeon is not at all here mentioned and so all the posterity of Jacobs sonnes have their severall blessings allotted them except that tribe onely But that was because the tribe of Simâ—on was to have their portion in the midâ—t of the inheritance of the sonnes of Judah Josh 19. 1. whence it was that they went joyntly together to fight against the Canaanites Judg. 1. 3. and consequently the blessing oâ— this tribe is implyed in Judahs amongst whom they were to dwell and yet withall that was confirmed which Jacob at his death foretold concerning Simeon as the punishment of his sinne that he should be divided in Jacob and scattered in Israel As for the titlâ— which Moses here gives himself Moses the man of God thereby is meant the Prophet of the Lord and so he calls himself in this place purposely thereby to assure the Israelites that what he spake in these propheticall blessings he spake by authority from God and that therefore they were to receive them with no lesse assurance of faith no lesse confidence and comfort then if they had come immediately from God upon which ground
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
19. Let not God speak with us lest we dye Vers 13. There shall not a hand touch it but he shall surely be stoned or shot through whether it be beast or man c. Or touch him that is the man or beast that shall touch the mountain for that concerning the beast was enjoyned to teach men the more carefully to avoid it And the reason of this command was first lest apprehending the offenders they transgresse themselves in touching the mountain whence those two sorts of death were appointed of stoning if they were near hand of striking them through with darts if further off secondly to teach them how execrable the offender should be unto them as a thing that would defile them they must not touch it but stone it or strike it through When the trumpet soundeth long they shall come up to the mount By the ministry of Angels there was a trumpet sounded when this trumpet sounded long that is with a long protracted sound as trumpeters use to do when they are about to make an end then they were appointed to come up to the mount that is to the bottome of the mount so farre as their limits and marks extended but not beyond See ver 16 17. It came to passe on the third day in the morning that there were thunders c. and the voice of the trumpet exceeding loud so that all the people that was in the camp trembled And Moses brought forth the people out of the camp to meet with God and they stood at the nether part of the mount Vers 15. Be ready against the third day Come not at your wives Implying that they were to lay by all worldly cares and carnall affections that they might be wholly intent to the hearing of the Law See 1. Cor. 7. 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer Vers 16. There were thunders and lightnings and a thick cloud upon the mount c. Yea together with thunder and lightnings the earthquake and sound of the trumpet there fell also great showers of rain as David hath expressed it Psal 68. 8. The earth shook the heavens also dropped at the presence of God Now all this terrour was to signifie and set forth the nature of the Law whose work it is to shew the judgement prepared for sinners and so to terrifie and amaze Vers 19. And when the voyce of the trumpet sounded long and waxed lowder and lowder Moses spake and God answered him by a voyce That is they talked together What it was that Moses said it is a weaknesse to enquire since it is not expressed We are onely hereby taught how that promise was accomplished ver 9. that the people should heare the Lord speaking to Moses in a distinct and audible voyce yet withall probable it is that now that was done whereof the Apostle speaks Hebr. 12. 21. So terrible was the sight that Moses said I exceedingly fear and quake and that the Lord hereupon cheared him up and spake comfortably to him Vers 22. And let the priests also which come near unto the Lord sanctifie themselves c. By the Priests here doubtlesse were meant the first-born of every family to whom the prerogative of the priesthood belonged and who hitherto were imployed in offering sacrifices till by Gods appointment the priesthood was afterwards settled in the tribe of Levi. Now the charge that is here given Moses particularly concerning them is not meant of that which before was enjoyed all the people ver 10. that they might be prepared in a holy manner to present themselves before the Lord which doubtlesse the priests did then observe no lesse then the rest of the people but of a peculiar watching over themselves to keep themselves clean from all pollutions and particularly from being defiled with sinne by touching the mount which happely they might have been the bolder to do in regard of their priesthood if there had not been a speciall charge given to them Vers 23. And Moses said unto the Lord The people cannot come up to mount Sinai c. Thus Moses replyed not by way of contradicting what God had said and to make known that this charge which God now gave him was needlesse but by way of further enquiry concerning Gods will for hearing that charge again repeated Moses began to bethink himself whether he had not omitted something of that which was before given him in charge so in an humble manner professeth how carefully to his best knowledge he had done what God had commanded for the restraining of the people from touching the mount covertly intimating hereby his desire to be further informed if he had hitherto omitted any thing which ought to have been done Vers 24. And the Lord said unto him Away get thee down c. Notwithstanding Moses former answer the Lord again bids him haste away down adding the reasons to wit 1. that he might fetch Aaron thither to him 2. that he might again renew his charge to the people that they should not come near the mount and especially to the priests lest they should presume too farre in regard of their priviledge CHAP. XX. Vers 1. ANd God spake all these words saying c Namely after Moses was gone down to the people and had the second time as God commanded given them straight charge not to passe the bounds that were set them lest they provoked the Lord to break forth upon them to slay them Vers 18. And all the people saw the thundrings c. This word is generally used for seeing hearing or perceiving Thus that which is said Gen. 42. 1. When Jacob saw that there was corn in Egypt c. is expressed Act. 7. 12. But when Jacob heard that there was corn c. Vers 20. Fear not for God is come to prove you God is not said to prove men by any thing he doth because thereby he comes to find out that concerning those men which he knew not before but because thereby he doth that which those do that prove men that is he discovers that either to the men themselves whom he proves or to others which was not manifest before And so Moses here tells the Israelites that the Lord had spoken to them with so much terrour to prove them that is to discover how weak they were and unable to endure Gods glorious majestie and much lesse his wrath and indignation and also to make it manifest whether the apprehension of this majesty of God would make them fear to offend him or no. Vers 21. And the people stood afarre off and Moses drew near unto the thick darknesse where God was That is the people stood aloof from the mount as Moses had enjoyned but Moses went up into the mount to wit together with Aaron for so God had before commanded chap. 19. 24. Thou shalt come up thou and Aaron with thee Yea and after this because
the people were so terrified at the manner of the giving of the Law when the Elders had desired of Moses that he would recieve from God his statutes and judgements that they then afterwards might recieve them from him the Lord consented hereto and so the people were sent away to their tents and Moses went up to the top of the mount Deut. 5. 30 31. Go saith the Lord to Moses say to them Get you into your tents again but aâ— for thee stand thou here by me c. Vers 22. Say unto the children of Israel Ye have seen that I have talked with you from heaven This is premised as a reason of the following precept because ye onely heard me speak out of heaven ye saw no image therefore ye shall make no image Now it is said here that God spake unto them from heaven though he spake to them from the midst of the fire on the top of Mount Sinai either because it was the voyce of God who dwelleth in the heavens or because the aire is also usually called the heaven as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven Vers 24. An altar of earth shalt thou make unto me c. This is meant of such altars as they should be appointed to rear as they were upon the way untill they came to the place which the Lord should choose to settle his worship there and happely of altars reared afterwards upon extraordinary occasions And these they must make either of earth or of rough stone as ver 25. both that the worthlessenesse of the matter and form might shew that God would not have them places of his worship for perpetuity and likewise that they might be types of Christs humane nature for Christ is our altar Hebr. 13. 10. We have an alâ—ar whereof they have no right to eat which serve the tabernacle and of the mean and contemptible condition wherein Christ lived upon the earth of which the Prophet speaks Isa 53. 2. He hath no form nor comlinesse and when we shall see him there is no beauty that we should desire him See the note also upon Exod. 27. 1. In all places where I record my name I will come unto thee and I will blesse thee Together with that foregoing precept for the service of God he addes a promise of his presence his gracious acceptance of their sacrifices and service as also his blessing that should attend them thereupon onely this is limited to the places that he should choose to put his name there as he speaks elsewhere Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek c. And the reason of adding this here seems to be 1. to restrain them from rearing altars wherever themselves pleased they must do it onely in places which he should choose to record his name there and 2. to restrain them from having any superstitioâ—s conceits in time to come of these places where altars had been raised for the worship of God for saith the Lord into whatever places you come if I there appoint you to build an altar I will accept of your service and will blesse you in one place as well as in another And for this very cause it was as I before observed that the Lord commanded such slightnesse in making their altars to prevent superstition that the people might see they were not intended for succeeding times Vers 25. Thou shalt not build it of hewen stone See the notes upon the foregoing verses If thou lift up thy tool upon it thou hast polluted it Namely by transgressing the commandment of God Thus that which in mans judgement and art should polish it Gods Law maketh to be a pollution so is it with humane wisdome in preaching the Gospel 1. Cor. 2. 4. And my preaching was not with enticeing words of mans wisdome but in demonstration of the spirit and of power Vers 26. Neither shalt thou go up by steps unto mine altar c. This was also so given in charge concerning altars to be raised upon extraordinary occasions and which were not to continue for constant use for it is evident by the height of Solomons altar which was ten cubits high 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon though doubtlesse they were not such steps as are in ladders whereon whilest they went up there might be danger of discovering their nakednesse to those that were beneath them and though the altar which Moses made for the Tabernacle was but three cubits high yet it is said that the sacrificers did ascend up to it and descend down from it Lev. 9. 22. Aaron came down from offering of the sinne-offering and therefore there was some kind of ascending to this altar also Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions or else the steps forbidden are not all kind of stairs but such as are on ladders whereon there might be danger of discovering the Priests nakednesse which God would have prevented 1. for comelinesse and honesty sake and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites CHAP. XXI Vers 1. NOw these are the judgements which thou shalt set before them That is the judiciall laws Vers 2. If thou buy an Hebrew-servant c. Divers wayes the Hebrews came to be sold for servants to their brethren for 1. sometimes being condemned for theft they were sold by the judges that so satisfaction might be made to the owner for the goods they had stollen if otherwise they were not able to make satisfaction chap. 22. 3. If he have nothing he shall be sold for his theft 2. by reason of poverty they might sell their children for servants as is â—vident in the 12. verse of this chapter or themselves Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poore and be sold unto thee c. 3. in case of debt which they were not able to pay they and their children might be sold as servants for satisfaction of the debt whence is that complaint of the poore widow 2. King 4. 1. The creditour is come to take unto him my two sonnes to be bondmen and that in the parable Mat. 18. 25. For as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Now in all these cases here is a law given concerning the time of their service namely that they should serve those that had bought them onely six years and that in the seventh year they should set them free Elsewhere it is evident that if the year of Jubile fell within the compasse of those six years their servants were then also to be set free though it were but a year
in the Scripture to expresse that which is desired by way of interrogation Thus Art thou come hither to torment us before the time Matth. 8. 29. is expressed by saint Luke I beseech thee torment me not Luk. 8. 28. Moses had no purpose to expostulate with God but humbly to desire him to be pacified towards them to which end he presseth him here with this argument that he had brought them forth out of the land of Egypt with great power and a mighty hand intimating that all this would be lost if he should now destroy his people Vers 15. The two tables were written on both their sides c. On the two inward or foresides not within and without Vers 16. And the tables were the work of God c. Implying how hainous the peoples sinne was which deprived them of such a jewel Vers 17. There is a noise of warre in the camp This speech of Joshuas prâ—veth that he had neither been in the cloud with Moses when the Lord told him of the peoples sinne nor in the camp with the Israelites but had waited on the upper part of the hill till Moses came down in which time it is like that he was fed with Manna Vers 19. And Moses anger waxed hot and he cast the tables out of his hands c. In an holy anger yet not unadvisedly but by the motion of Gods spirit as may seem by his relation of it again Deut. 9. 16 17. And I took the two tables and cast them out of my hands and brake them before your eyes For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne Vers 20. And burnt it in the fire and ground it to powder c. That is he not onely melted it but by burning it in the fire made it brittle or â—it to be beaten or ground to powder yea to powder even as small as dust Deut. 9. 21. And I took your sinne the calf which ye had made and burnt it with fire and stamped it and ground it very small even untill it was as small as dust c. that it might be utterly abolished And made the children of Israel drink of it How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount which was the onely water they had in that place for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol but therefore onely is it said that he made the children of Israel drink of it because he cast it into the water whereof they drank daily Now this was done 1. to make them ashamed of their golden God which must come to be their food first and excrements afterwards 2. to terrifie them by causing them to drink as it were the matter of their damnation Vers 24. Then I cast it into the fire and there came out this calf As one that would have said if he durst that the calf came out beside his intention I do not think Aaron hoped or meant to perswade Moses to this but fain he would have said something in his excuse if he knew what and therefore being inexcusable by a poore dry and slender narration he seeks however to colour and extenuate the fact Vers 25. And when Moses saw that the people were naked c. By this sinne they were become naked both in regard of the dishonour and shame it was to them and also because it had provoked God to cast them off and so they were bereaved of his grace and protection and as naked unarmed men exposed to be devoured by their enemies which when Moses saw and considered he labours by punishing the ring-leaders and so by bringing the rest to repentance to appease Gods wrath c. Vers 26. Then Moses stood in the gate of the camp c. A place of enterance into the camp where he stood 1. because it was as afterward in cities the place of judgement 2. because the avengers were to passe from gate to gate 3. as withdrawing himself from a cursed people as for the same cause he did the like Exod. 33. 7. Who is on the Lords side let him come unto me When Moses used these words in summoning those to come in that should be imployed in punishing the people his meaning doubtlesse was that those that had not consented to this wicked fact of the people though even they also had sinned because for fear they did not oppose themselves but did sincerely and seriously detest what was done and grieve for it and would now therefore take Gods part against the offenders to do in this cause what God should require should assemble themselves together and come unto him And all the sonnes of Levi gathered themselves together unto him The Levites onely came or at least they together with the rest that were innocent came and that by speciall instinct of Gods spirit who had appointed them to the priesthood And they came all that is in a manner all for some of them were punished with the rest Deut. 33. 9. Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor knew his own children Vers 27. And slay every man his brother c. That is Moses commanded the Levites that as they went through the camp from one gate to the other they should slay all they met with or rather all the ring-leaders and principall offenders in this great transgression who were well known and would be busie abroad whilest the penitent for shame kept within not sparing for favour either brother companion or neighbour or any other that were dearest unto them Now whereas it may be objected that if they were appointed to slay all they met with there would be danger of killing some that were guiltlesse To this is answered 1. that happely when Moses proclaimed Who is on the Lords side let him come unto me all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text because they were the men that were afterward imployed in punishing the offenders and if this were so there could be no danger in slaying the innocent 2. that God who injoyned this did by his providence so order it that none but the guilty should come in their way to be slain by them Vers 29. For Moses had said Consecrate your selves to the Lord c. One reason is here given why the Levites did so readily undertake this dangerous service and so impartially execute Gods command upon those that were tied to them by the nearest bonds to wit because Moses had told them that hereby they should so â—onsecrate themselves to the Lord and offer a sacrifice as it were so pleasing to him that
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
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
boundlesse desire and endeavour to heap up riches and that lest such an excessive greedinesse after riches should make them either oppresse the people and heap up gold and silver by rapine and unjust exactions or be exalted in their minds because of their great wealth as indeed it is usually with men that have such a mighty masse of riches Give me not riches saith Agur Prov. 30. 8 9. lest I be full and deny thee and say Who is the Lord Vers 18. He shall write him a copie of this law in a book out of that which is before the priests the Levites The originall book of the law was kept in the Sanctuary Deut. 31. 26. Take this book of the Law and put it in the side of the ark of the covenant of the Lord your God that it may be there for a witnesse against thee 2. Kin. 22 â— And Hilkiah the high priest said unto Shaphan the scribe I have found the book of the Law in the house of the Lord. Here therefore God appoints that the King must not onely have a copie of this book but also that he must either write it himself or cause it to be purposely written for him out of the originall copie both that it might be perfect and also that receiving it immediately from the Priests and Levites he might take it as it were out of Gods hand and might be the more carefull to observe and obey it in every particular both for the ordering of his own life and for the government of the people CHAP. XVIII Vers 3. ANd this â—hall be the priests due from the people from thâ—m that offer a sacriâ—ice c. Besides all other things which being the Lords right by his Law he hath given to the priests and Levites They shall give unto the priest the shoulder and the two cheeks and the maw The wave-breast mentioned elsewhere is here left out and that as I conceive because it is comprehended under the shoulder to which it is joyned in the sheep both being parts of the fore-quarter But withall the maw and the two â—heeks added here are no where else mentioned the reason whereof may well be conceived to be this because elsewhere the Lord onely prescribes what part the priests should have of the sacrifice and the two cheeks and maw were no paâ—t of the sacrifice or holy things but cut off before and given to the priests and not so much as waved or heaved before the Lord. Vers 5 For the Lord thy God hath chosen him out of all thy tribes to staâ—â— to minister in the name of the Lord c. It is said of the pâ—iests here that they did minister in the name of the Lord either because they performed the service of the priesthood by command and aâ—thority received from the Lord or rather because they performed it to the Lord as the duties of his worship and service which he required of them Vers 6. And if a Lâ—vit e come from any of thy gates out of all Israel c. The summe of this Law is this that wâ—enever any of the tribe of Levihad a desire to come and serve in the tabeâ—nacle or temple they should be admitted to live of the holy things there â—vâ—n â—s the rest that did at times serve in that place The priests and Levites we know had severall cities given them throughout the land of Israel where thâ—y had â—â—â—ir constant abode and did there instruct the people and performed such other duties as belonged to their places and so the service of the tabernacle and temple was performed by those that from thâ—ir ssverall cities went up in their tuâ—ns to do the service of that place for from the first I conceive there was some order observed for thiâ— though by David afterward this was morâ—â—xactly coâ—trived when they were divided into foure and twenty courses 1. Chron. 23. Now therefore here order is taken that if any of that tribe whether priest or ordinary Levite had a desire to go â—p and serve in the house of God voluntarily when it waâ— not his course or happely to spend the whole remainder of his life in that service 〈◊〉 should then be admitted to do the service of the house and should have his share of the holy things even as other his brethren had whose course it was at that time to attend upon that service Vers 8. They â—hall have like portions to cat beside that which comeâ—h of the sale of his patrimony That iâ— though he have something whereon to live which cometh in of the sale of his patrimonie he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their severall courses But what is meant here by that which cometh of the sale of his patrimonie I answer some hereby mean the money which the Israelites which dwelt far off from the tabernacle or temple brought with them when they came thither and was raised of their holy thiâ—gs which they sold at home according to that Law Deut. 14. â—4 25. and â—hat it is enjoyned here that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things others again hereby understand that which was raised of his portion of the tithes paid to the Levites in the place where he had his dwelling which they say he was to enjoy and yet was to have no lesse share in the holy things of the temple when he went up to serve there But neither of these I conceive can be meant here because this place speaks not of such things as were the patrimony of the Priests and Levites in generall but of that mans peculiar patrimony which should thus voluntarily go up to serve at the altar which therefore doubtlesse was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites or of any other estate that was left him by his father and so the meaning of this place is that notwithstanding any such private estate that the Levite had yet if he went up to serve in the temple he must live of the holy things of the temple as others did Indeed considering that the Levite might redeem his house which he had sold at any time Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were Vers 10. There shall not be found among you any one that maketh his sonne or his daughter to passe through the fire See the note upon Lev. 18. 21. Or that useth divination or an observer of times c. By