Lord commanded me at that time to teaâh 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 Bââ withall the chief drift of this clause is to shew what a basenessâ of mind it ãâã 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 exâeeding 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 thâm even as the fire burns up all that stands in its way and again he is called a jâalous 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 âear 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 meaneâh 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 Jordââ 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
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 Paââiarchs 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
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 moânt 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 wâre 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 Jâcob 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 gloriâus presence for never man saw God nor can see him 1. Tim. 6. 16. Whom ãâã 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
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 testiâie 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 âncense 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 handfâll 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
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 whân Balak had left him in displeasure and secondly by this partiâular 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
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 saiâs 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 âecause 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
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 inheâited in the land of Canaan which Eleazar the Priest c. distributed for iâhâritance 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 figuâative 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
when it ceased to be with her after the manner of women chap. 18. 11. for so much the words imply as if she had said As long as there was any hope I have waited but now the Lord hath restrained me from bearing that is I perceive now there is no hope the Lord hath locked up my wombe now for ever bearing and therefore we must seek the promise some other vvay Vers 5. And Sarai said unto Abram My wrong be upon thee c. Though it be not expressed hovv Hagar discovered her contempt of her mistresse yet considering that Sarai vvas so grave a Matron of a svveet and meek spirit and for her obedience therefore propounded as a pattern to other vvives 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband we may probably gather that it was some notable insolencie in Hagar that had so highly provoked Sarai for if we note them well every word she speaks is excessively sharp for in these words my wrong be upon thee either she layes all the blame upon him as if she had said Thou art the cause oâ all the wrong I have suffered I blame not her so much as thee thereby implying that either by shewing her too much respect or by his connivance at her petulancy he had emboldned her to carry her self with that insolence as she did or else she wisheth that her wrong that is the punishment of that injury which she had sustained might fall upon him who had been the cause of it yea and perhaps she particularly desired that since Hagar had despised her and he had suffered it that she might likewise at length carry her self as insolently toward him and so her wrong might be upon him And then again in the next words she upbraids him for his unworthy requitall of that respect she had shown to him in giving her handmaid into his bosome that he might have children by her and thereupon concludes with an imprecation that God would judge and punish him for it so make it manifest what wrong he had done her for that is the drift of those last words The Lord judge between me and thee all which discovers how strangely Sarai was at present overborn with passion But thus in these bitter effects of Hagar being given to Abram God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way Vers 7. And the Angel of the Lord found her by a fountain of water c. This Angel is expresly called Jâhovah vers 13. And she called the name of the Lord or Jehovah that spake to her Thou God seest me and he ascribeth unto himself that which is the onely proper work of God vers 10. And the Angel of the Lord said unto her I will multiply thy seed excâedingly c. both which are undeniable arguments that this Angel was no other but Christ the sonne of God who is also called the Angel of the Covenant Mal. 3. 1. Neâther is it without cause that the place where Hagar was found is here thus particularly described for we may hence probably gather 1. that she was flying home to Egypt her native countrey for Shur was a town in the wildernesse between Canaan and Egypt Exod. 15. 22. So Moses brought Israel from the red sea and they went out into the wildernesse of Shur 2. That wandring in this desert where she might best escape though they sent out after her she was wearied and afflicted with travel and thirst and thereby brought to rest her self at a fountain of waters hereby the bitternesse of her spirit is seen in that she was content to indure such inconveniences rather then abide in her mistris house Vers 11. Because the Lord hath heard thy affliction He intendeth both Sarai's rough usage and the misery wherein at present she was this affliction the Lord is said to have heard her afflictions spake when she held her peace and God heard that is took pity of her in her trouble Vers 12. And he will be a wild man This is principally spoken concerning Ishmael but in a second place concerning his posteritie also In the originall it is a man like a wild asse the meaning of it is this he shall be of a fierce warlike untamed disposition so that his hand shall be against every man c. that is of such power and invincible courage and strength shall he be that though all about him set themselves against him he alone shall match them all they shall get no good by opposing him and this must needs be a comfort to Hagar to heare that her sonne should be of such might And this therefore I conceive is especially meant by these words though happely the vvild and savage condition of his life may also be implied Gen. 21. 20. And God was with the lad and he grew and dwelt in the wildernesse and became an Archer And he shall dwell in the presence of his brethren That is He and his posteritie shall dwell near unto his brethren the other sonnes of Abram and their posteritie As if he had said Though Abram shall have other children yet shall Ishmael thy sonne be great amongst them for in these words is implyed 1. that his seed as a severall Nation should dwell apart by themselves 2. that this their countrey should border upon that of their brethren 3. that he should be of that power that though his brethren should envy his prosperity he should yet dwell iâ their presence and they should not be able to overbear him Vers 13. And she called the name of the Lord that spake unto her Thou God seest me That is under this name and for this cause she magnified the Lord that his eye of providence had watched over her to comfort her in this her aâfliction and to reduce her again into the right way As if one should say of David in regard of that we reade Psal 65. 2. O thou that hearest prayer c. that he called the name of the Lord Thou God that hearest prayer For she said Have I also here looked after him that seeth me This is rendred as a reason why she magnified God under that attribute Thou God seest me to wit because by this appearing of God to her she now âound by experience that the eye of God did watch over her for good and this she expresseth by way of an interrogation the better to set forth the joy of her heart Have I also here looked after him that seeth me as if she should have said How can I enough wonder at this favour that the Lord Jehovah whose eye doth ever behold me should afford me the honour to behold him even me that am a poore bondmaid and that here in the wildernesse when I was run away from my mistris yea and that I should see him too without perill to my life being still alive after I have
seen the Lord my God and so able to look after him And indeed this phrase which she useth of looking after him seemeth to have reference to her gazing after him when he ascended up from her and by this phrase it is likely she expresseth her beholding God rather then by any other because at his departing he manifested his glory more then before which made her gaze after him as the angel did to Gedeon and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord And Gedeon said Alas O Lord God for because I have seen an angel of the Lord face to face Judges 6. 22. Christ at his ascension which made the angels say Ye men of Galilee why stand ye gazing up into heaven Acts 1. 11. This I conceive is the plain meaning of this place Yet there is another exposition which seems not improbable namely that Hagar doth in these words acknowledge the mercy of Gods preventing grace in that he âad taken care of her even when she minded not him and blames her own blockishnesse and disregard of Gods providence over her Have I here saith she looked after him that seeth me as if she had said God hath long watched over me for good and I never regarded it it is vvell that yet at length through Gods preventing grace in appearing to me here in my distresse I have been quickened to take notice of his fatherly care over me and so to look after him that seeth me Vers 14. Whârefore the well was called Beer-lahai-roi That is the well of him that liveth and seeth me and thus Hagar makes the name of this well a memoriall to all posterity how the eye of the ever-living God did vvatch over her in the time of her affliction CHAP XVII Vers 1. I am the almighty God walk before me and be thou perfect That is I am thy God almighty and all-sufficient to do all those great things which I have promised thee however impossible they may seem in the eye of reason and whatever can be expected from me and therefore trust in me and let thy whole conversation be alwayes as in my presence perfect that is upright and sincere to do all that I have commanded thee Vers 4. And thou shalt be a father of many nations This is meant both of Abrams naturall posteritie for out of his loyns came the Ishmaelites the Edomites and many other nations by the children of Keturah and also of all Christian nations in the world as Paul expoundeth it Rom. 4. 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many nations Gal. 3. 28. Ye are all one in Christ and if ye be Christs then are ye Abrahams sâed and heirs according to the promise Vers 5. Neither shall thy name any more be called Abram c. Abram signifieth a high father and the fiâst letter of Hamon an Hebrew word signifying a multitude being put to it maketh Abraham as if it were Abrahamon that is a high father of a multitude of nations Vers 10. This is my Covenant c. The circumcising of the Israelites male children here enjoyned Abraham and his posterity is said to be Gods covenant because it was a token of the covenant as is expressed in the following verse a signe and seal both on Gods part that he would give them the Lord Christ the promised seed out of the loins of Abraham and in him accept of them for his peculiar people forgive their sinnes and cleanse them from their naturall corruptions which was signified by the paring away of their foreskins and on their part that they would believe in this their Messiah and as Gods peculiar people put off the old man with all his deceiveable lusts and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life and therefore is circumcision called the sâal of the righteousnesse of faith Rom. 4. 11. Vers 13. And my covenant shall be in your flesh c. That is Circumcision shall be in your flesh unto the coming of the Messiah as long as ever the Church shall continue onely in thy naturall seed for an âverlasting covenant that is for a signe of that everlasting covenant which I have made with you for though the outward signe was changeable yet the covenant it self remaineth one in substance for ever Vers 14. And the uncircumcised man-child whose flesh of his foreskinne is not circumcised that soul shall be cut off c. That is That man who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision shall be cut off from his people and that because as is expressed in the following words such men had broken and wilfully despised Gods âovenant which cannot be said of infants dying in their infancie Now the cutting off from Gods people here threatned was 1. that God would not reckon him one of his people nor receive him hereafter into the societie of the Saints in heaven and 2. that the Israelites were to esteem also of him as an heathen for that the Magistrate was appointed to cut off such an one by the sword we do not any where certainly find Vers 15. Thou shalt not call her name Sarai but Sarah The same letter is added to her name that was to her husbands before that it might be to both a pledge and signe of the same promise to wit that out of them should come a multitude of people which the name also in part signifies for Sarah signifies a Lady or Princesse Vers 17. Then Abraham fell upon his face This bowing of himself was not onely an expression of reverence but also of thankfulnesse and was therefore a signe that he believed what God now promised And laughed He laughed not at the promise as thinking it a fable and concluding it impossible but as being overjoyed and even amased with those welcome tidings Rom. 4. 19. And being not weak in faith he considered not his own body now dead c. nor yet the deadnesse of Sarahs wombe And said in his heart Shall a man-child be born to me c. By this it appears that his carnall reason began to struggle against his faith neither yet is this contrary to that which the Apostle saith Rom. 4. 20. That he staggered not at the promise of God through unbelief for he did not stand in suspence whether he should believe the promise or no he did not thus stagger but even whilest he imbraced the promise with joy his reason made this objection and thereby his faith becomes more glorious that his carnall reason thus opposing it self yet his faith prevailed so
they are made the sonnes of God and heirs of heaven and enjoy the ministry of the Angels Heb. 1. 13. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation therefore also questionlesse by this Ladder Christ was represented the promised seed in whom all the promises are yea and amen 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself John 1. 52. Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man In his two natures personally united heaven and earth are as it were joyned together By him our onely Mediatour is man reconciled to God and both the things in heaven and the things on earth are reconciled through the bloud of his crosse Col. 1. 20. By his onely merit and intercession both the ministry of the Angels the gifts of the holy Ghost and all other heavenly blessings do descend upon us and by him likewise we have accesse unto God and entrance into heaven And thus by this vision Jacob was assured that through the promised seed Christ he should enjoy the guard of the holy Angels and that he should be by them defended both in his going out and returning home Vers 16. Surely the Lord is in this place and I knew it not Being awaked he perceived that God had appeared to him and therefore admires and extolls this goodnesse of God towards him as if he had said I thought God had onely in this manner revealed himself in my fathers house I looked not for such an Apparition in this place but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself Vers 17. And he was afraid c. Stricken with a reverent fear of the majestie of God This is none other but the house of God This is spoken because God had manifested himself there unto him in his glory Vers 18. And set it up for a pillar and poured oyl upon the top of it The stone which Jacob had laid under his head all night he set up for a pillar as a memoriall of that vision and then poured oyl upon the top of it eiâher to consecrate thereby that place and stone to a holy and religious use as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle and all that vvas therein or else rather as an offering to God Having no other sacrifice at hand of the oyl which he had about him either for food or to anoynt his body in his travell he poures forth an offering of thanksgiving unto God as David 2. Sam. 23. 16. poured out the water to God which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives Vers 20. And Jacob vowed a vow saying If God will be with me c. Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen and the many precious promises therein made to him doth here by way of thankfulnesse vow a vow unto God not onely in generall vers 21. that then the Lord should be his God that is he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation love worship and serve him yea and him onely but also particularly vers 22. 1. that the stone which he had now set up for a pillar should be Gods house that is he would account that stone or pillar or that place where that stone was erected for both are included figuratively a holy place consecrated to Gods worship and service and would there perform the duties of his worship which part of his vow he made good Gen. 35. 6 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord and 2. that of all that God should give him he would give the tenth unto God that is that he would set it apart for Gods speciall service as by imploying it in building altars and sacrifices and relieving the poore upon any occasion Indeed concerning the first of these some doubt may arise in our minds How Jacob could vow that upon such such conditions then the Lord should be his God which may imply a resolution on the contrary that in case such conditions were not performed or did not come to passe then the Lord should not be his God But to this I answer 1. That men that wait in expectation of receiving some speciall blessing from God may vow upon the obtaining hereof to perform their duty to God which otherwise by covenant they are bound to perform and yet not intend that in case they fail of this they desire then they will not onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein and to make them the more solicitously carefull to carry themselves herein as they ought to do and 2. That with a conditionall vow something may be and is usually added which shall not depend upon the premised conditions but is onely annexed as a necessary concomitant of the vow as if a man should vow if God should blesse him according to his hopes in a voyage he is to undertake that then he would for ever honour his poore parents and give them such a yearly maintenance the paying of this yearly maintenance is the thing conditionally vowed and that clauâe of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance and so it is here that which is vowed by Jacob conditionally is that the stone which he had now set âp for a pillar should be Gods house and that of all that God should give him he would give the tenth unto God and this clause Then shall the Lord bâ my God is onely annexâd as a necessary adjunct and the ground of his yielding this honour unto God CHAP. XXIX Vers 1. THen Jacob went on his journey and came into the land of the people of the East That is Mesopotamia which lay Eastward from Canaan Job 1. 3. He was the greatest of all the men of the East Isaiah 41. 2. Who raised up the righteous man from the East Vers 5. Know ye Laban the sonne of Nahor That is the grandchild for he was the sonne of Bethuell who was the sonne of Nahor Vers 7. It is yet high day neither is it time that the cattel should be gathered together That is into the fold there to rest all night Vers 8. And they said We cannot untill all the flocks c. Their meaning is either that they might not by right do it they might not water their sheep till all the flocks came together so the like phrase is used Gen. 34. 14. We cannot do this thing to give our sister to
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 Mâdian 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 Sâneh 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 âvident 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 espeâially 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 châp 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
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 âled 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 aâd 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 yeaâs 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 declaâe 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 faâre 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.
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 âod 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 Moâes yet âillâ I bring onâ plagâe more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râceived 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 gâound 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 hâr nâighbour and of her that soâouâneth in her house jewels of siâver 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 âhy 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 thaâthe reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
mill That is grinding at the mill seâ chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ disturbance among them but should all quieâly take their rest in their beds This is spoken as it were in opposition that which Mosâs 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 Aâron 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 âhat 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 afâerward 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 âhe world For as these lambes were taken away from the rest of the flock so was Chriât 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 Israâl 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 hoâre 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 Mâriam 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 wildernessâof 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 plagâes 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 âlesh 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 taâe 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 âit 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 âunger 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 bâsinesse 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 moneâh 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 âccording 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 dâsired 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 âphah 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
the paââern which was showed to Moses in the mount was not onely a pâttern of the tabemacle and those things appârtaining thereunto which Moses was ãâã maâe but withall likewise a pattern or sigure of those spirituall and hâavenly things which concernâd the ââârnall priosthood of Christ And hence it is that the Apoââle âpplyeth this direction givân to Moses to make all things according to the pattern that was shewed him in the mount to manifest that he did not unfitly call those legall utensils which Moses made an example and shadow of heavenly things Heb. 8. 5. Namely because if the pattern âheââd him in the mount was a shadow and type of heavenly things then necessariliâ those things that Moses made after this pattern were also such too Vers 10. Aâd they âhall make an ark of sâiââim-wood The use of this was principally to keep the two tables of the Law in it ver 16. And thou shalt pat into the ark the testimony c. And so it was a signe of Gods preâence amongât them as he was their Lord and Lawgiver ordaining and requiring the covenant of works This do and live and threatning death to them that ââansgressed his commandments Two cubits and an half shall be the lângth thereof c. It is generally held âhat a cubit amongst the Hebrews contained a foot and an half of our measures the ark therefore was a yard ââd nine inches long and three quarters of a yard high and broad Vers 11. And thou shalt over-lay it with pure gold c. As the gold spent in the whole work of the tabernacle and the holy things thereof was to set forth the majestiâ of that great God who had chosen that for his dwelling place so was this also wherewith the ark was overlaid but besides also this of the ark was partiâularly to teach them what prââious account they were to make of the Law of God thaâ was laid up there in so costly a cabinet And shalt makâ upon it a crown of gold round about Or a border which wâs for the closing of the cover of the arâ and withall for ornament Vers 14. And thââ shalt put tho stavâs into thâ rings by the âides of the ark c. And so not being suffered to touch the ãâã they were taught thereby the more reverently to esteem of it Vers 16. And thou shalt put into thâ ark the testimony c. That is the two tables whereon the Decalogue was written which were a testimony of the covenant betwixt God and the people and testified what it was that God required of them See Exod. 31. 18. also ver 22. of this chapter and Exod. 38. 21. Therefore also were they called the tables of the covenant Deut. 9. 9. and the ark wherein they were was called the ark of the covenant of the Lord Numb 10. 33. as upon the same reason the book of the Law is also called the testimony 2. King 11. 12. and the Gospel 1. Cor. 2. 1. the testimony of God Vers 17. And thou shalt make a mercy-seat c. Or a propitiatory covering a type of Christ whom God hath set forth to be a propitiation Rom. 3. 25. by whom we are covered from the wrath of God and curse of the Law so that the hand-writing that was against us which was contrary to us is taken out of the way Col. 2. 14. and have Gods will revealed unto us Vers 18. And thou shalt make two Cherubims c. These Cherubs were to represent the holy Angels who continually attend God in heaven to do him service and were therefore signes in that place of Gods presence Vers 20. And the Cherebims shall stretch out their wings c. The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat and compasse in that place their wings meeting together on each side of the mercy-seat from whence the Lord intended to speak unto Moses by an audible voice of all things which he would give him in charge for the children of Israel ver 22. And I will commune with thee from above the mercy-seat c. But withall by stretching forth of their wings was signified the readinesse of the Angels to do all willing service to God to Christ and to his Church and people And by their hiding of that place from whence the voice of the Lord came to Moses the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them and not to search further And their faces shall look one to another toward the mercy-seat c. Hereby was sgnified that the Angels with one joynt consent are alwayes attentive to execute Gods command to wait upon Christ his Church and people into whose mysteries now revealed in the Gospel they desire to look 1. Pet. 1. 12. Vers 22. And there I will meet with thee c. And indeed there specially did God speak to them though not there onely See chap. 29. 42. and Numb 12. 5. Vers 23. Thou shalt also make a table of shittim-wood c. Hitherto God had given Moses direction for the making of these things that were to be in the most holy place here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the vail and so in the first place for making of the table of shew-bread Now this table was 1. to be a memoriall of Gods miraculous feeding the twelve tribes in the wildernesse with bread from heaven 2 to teach them when they came into the land of Canaan that all their provision there was from God and that they were continually fed at Gods table for so much was implyed in that part of their food was still set before God as by way of acknowledgement that all was ãâã that so they might be thankfull to him and use his gifts soberly and moderately as if they were at Gods table ââââly to be a type of Gods feeding his people and family with the true bread of life Christ and that both in the word and in the sacrament of the Lords supper for indeed therein we may truly say with Solomon Prov. 9. 2. The Wisdome hath mingled her wine and hath furnished her table and as Psal 36. 8. That we are abundantly satisfied with the fatnesse of Gods house and likewise of that fulnesse of joy which God hath prepared for the faithfull in heaven of which Christ speaking saith Luke 22. 29. 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eat and drink at my table in my kingdome Two cubits shall be the length thereof c. According therefore to our measures it was a yard long half a yard broad and three quarters of a yard high Vers 24. And make thereto a crown of gold round about This crown was upon the table by the very edge of it to keep from falling such things as were set thereon and
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 âân 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 settiâg 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 ând 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 âabernacle 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 thârefore was this holinesse in his garments to cover the pollution of his own pârson 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 Sainâs 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 thây 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.
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 âedeemed 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
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
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 âffering 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 âyl 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 themselvâs ân 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
soure nor sweet pleâseth him but onely what is appointed what place is left for humane inventions Thirdly if any mystery be thought implyed it may be the abandoning of all carnall pleasures and delights by those that will consecrate themselves to Gods service Vers 12. As for the oblation of the first-fruits ye shall offer them unto the Lord. To wit though with leaven Levit. 23. 17. They shall be baken with leaven they are the first-fruits unto the Lord though hony 2. Chron. 31. 5. The children of Israel brought in abundance the first-fâuits of corn wine and oyl and hony Vers 13. And every oblation of thy meat-oâââriâg ââalt thou season with salt By this salting was signified the covenant oâ grace in Cârist which we by faith apprehend unto incorruption wherefore oâr unââgeneraâe estate is likened to a child new born and not salted Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering To wit the salt which is a signe of the covenant of thy God that is be sure that salt be not wanting which you are bound as by a covenant to use in all sacrifices and be sure that faith in the covenant be not wanting which is signified by that salt for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt Not onely meat-offerings but also burnt-offerings and all other sacrifices Ezek. 43. 24. The priest shall cast salt upon them and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt Vers 14. And if thou offer a meat-offering of thy first-fruits unto the Lord c. That is a freewill-offering of the first-fruits besides injoyned by the law CHAP. III. Vers 1. ANd if his oblation be a sacrifice of peace-offering if he offer it of the herd whether it be male or female c. Peace-offerings were either to obtain from God some blessing which they wanted or by way of gratulation or thanksgiving for some blessing received The chief and most ordinary use of them was doubtlesse in a way of thanksgiving for their peace and prosperity the severall sorts whereof are set down in the seaventh chapter But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour because the men of Benjamin had twice beaten them in battel they offered burnt-offerings and peace-offerings before the Lord and when David sought to appease Gods anger when the pestilence raged in the land because of his numbering the people He built an altar to the Lord and offered burnt-offerings and peace-of-ferings 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also joyn thanksgiving for what we already injoy So then the peace-offerings signified 1. Christs oblation of himself whereby he became our peace Ephes 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock turtle doves and young pigeons are not here allowed for the poorer sort as in burnt-offerings they were and that because the peace-offerings were to be divided into three parts one for the altar another for the priest and a third for the offerer and such a division could not be conveniently made in so small sacrifices But yet because this sacrifice was by way of thankfulnesse for temporall blessings externall peace and prosperity therefore a female a lesse perfect sacrifice was here accepted of God Why it must be without blemish see in the notes upon chap. 1. ver 3. Vers 2. And he shall lay his hand upon the head of his offering See the notes upon Levit. vers 4. And kill it at the doore of the tabernacle of the congregation c. Why this sacrifice was to be killed by the priests and the bloud to be sprinkled upon the altar you may see by that which is said before upon chapter 1. vers 5. That which is particularly observable here is that these sacrifices of peace-offerings were not killed at the same place where the othâr sacrifices were killed for the burnt-offerings were killed on the one side of the altar Northward before the Lord and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place to wit at the doore of the tabernacle of the congregation that is the very entrance of the court where stood the brasen altar which was more Eastward then the place where the other sacrifices were killed And the reason of this we may well conceive was 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer who might not go into the court but stand at the doore chap. 7. 30. and 2. Because these peace-offerings whereof the offerer did eat a part were not reckoned amongst the most holy things which were onely eaten by the priest And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed because it was most holy and to be eaten by the priests onely chap. 14. 13. Vers 3. And he shall offer of the sacrifice of the peace-offering a n offering made by fire unto the Lord. Namely that which is afterward expressed the rest of the offering was thus disposed of the breast and right shoulder were waved and heaved before the Lord and given the priests to eat See Levit. 7. 30. the remainer was eaten by him that brought it his family and friends Levit. 7. 15 16. The fat that covereth the inwards c. The fat as the best of the sacrifice is offered up unto the Lord and so teacheth that the best is to be still given unto him and it might withall signifie that all our carnall desires are to be mortified with the fire of the spiâit Vers 5. And Aarons sonnes shall burn it To wit being first salted Levit. 2. 13. On the altar upon the burnt sacrifice c. That is upon the remainer of the dayly burnt-offering which alwayes had the first place Vers 9. The fat thereof and the whole rump it shall he take off hard by the back-bone c. Because the rump of those countrey sheep was large and exceeding fat as Writers report and the fat was to be burnt and withall because the rumps of sheep are sweeter and better then those of bullocks therefore the rump of the sheep is also set apart for the sacrifice though not of the bullocks Vers 11. It is the food of the offering made by fire unto the Lord. So called to
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 milstâne 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 toâching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they âake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâe 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 âire which first came from heaven might in a mânner 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 coârt 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-frâits 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 âonnes c. That is this is the offering that Aaron shall offer unto God in the dây ãâã he is anâinted and which his sonnes successively that shall come to be high prieââs 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 ãâã 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 veâse 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 âire 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 cânser 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 tabernâcle 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 âire in their censers that perhaps wherewith they had sod and dressed the âlesh 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 unâo 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 âhee 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 âlie to Paran why should I be deprived of you boâh 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 âheir 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 tâeir heads nor to rend their clothes nor to go out from the doore of the tabernaclâ ãâã the congrâgation and that first becâuse it was an extraordinary judgemenâ of God that was fallen upon their brethren and they were to testifie their ââbmissiââ thereuâââ by not lamenting their death Secondly because the solemnity and service of the dây 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 regârd 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
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 prâest 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 consecraâion 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-oâferings 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 iâto 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 âoâemay 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 siâne 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 vessâll 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 whâsoever 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. Sâe 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 sâock or else rather âhey 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 tâo 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
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 nineâeen 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 ââs 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 tabernaclâs 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 wiâhstand 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 aâd 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 soânes 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 Manâsseh 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 dâscended 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 Aâron 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 Exâd 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 peculiaâly 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 consâcrate unto the Lord the dayes of his sâparation 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 caâdrons 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 pâace-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 thâm 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 âre committed to their charge Vers 8. And foure waggonâ aâd âight 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 ât 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 upân 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 Moâeâ 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 entâr the priests into the service of the
as we may see chap. 2. 31. Thus the Sanctuary had the middest the most safe and honourable place the greatest camp went foremost the next in greatnesse went hindmost to defend it against enemies before and behind But the Lord himself was he that went before and was the rereward behind as the Prophet speaks Esai 52. 12. For the Lord will go before you and the God of Israel will be your rereward Vers 29. And Moses said unto Hobab the sonne of Raguel the Midianite Moses father in law c. Some conceive that it is Raguel the Medianite and not Hobab that is here called Moses father in law even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro Exod. 3. 1. and that Hobab to whom Moses now spake being the sonne of this Raguel or Jethro was the brother in law of Moses who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey Exod. 28. 27. But because Hobab is elsewhere expressely called according to our translation the father in law of Moses Judge 4. 11. it must needs be he also that is here also called Moses father in law even the same that is in Exodus called Jethro and Reüel and that Raguel the Midianite was his father as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before Exod. 18. 27. to this I answer as before in the note upon that place that though his going from Moses be mentioned there yet it was not till now that he left him when both Moses and the Israelites were to depart mount Sinai Vers 31. Leave us not I pray thee c. That is go not away from us or if thou goest away return again Though Moses had lived fourty years about these parts yet knowing the difficulties they were likely to meet with in their passage through the wildernesse he much desired the stay of Hobab with them who knew the countrey farre better then himself and might be a great help unto them and therefore he presseth him again to stay with them that he might be to them in stead of eyes that is that he might shew them how they might best advantage themselves in disposing their camp And indeed though theâe was no need of his help to lead them and shew them which way they should go because the pillar of the cloud and the ark went before them to lead them their way yet many other wayes Hobab might be helpfull to them as by telling them when they were to stay in any place where they might have water for their camp where there was most danger of being assayled by the neighbouring nations and in many other particulars whether Hobab yielded hereupon to stay with Moses it is not expressed yet because there is no mention made here of a second denyall it is generally conceived that he did stay But because it is expressely said Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land it seems more probable that he did now return home to his countrey as is there said But yet that he returned again or at least that some of his posterity were deputed in his room to go along with the Israelites is most manifest and clear because his posterity dwelt afterwards amongst the Israelites in the and of Canaan as we may see Judg. 1. 16. And the children of the Kenite Moses father in law went up out of the citâe of palmtrees c. and again Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses Vers 33. And they departed from the mount of the Lord three dayes journey They travelled three dayes together without resting for because the cloud stayed not they might not stay which seems to have been the cause of their complaining chap. 11. ver 1. And the ark af the covenant of the Lord went before them in three dayes journey to search out a resting place for them The Hebrew word signifieth went in their faces or sight which it might do and yet be in the middest of the armies carryed amongst the other holy things by the sonnes of Kohath ver 21. and so the most expound it it went before them that is in their sight as their guide for when the cloud stayed then the priests stayed with the ark and upon the stay of the ark all the armies stayed But I see no reason why we may not think the ark went before in the forefront of their armies though the other holy things went in the midst as ver 21. to wit together with the cloud and that to search out a resting place for them a place convenient to pitch their tents where they might have water and pasture for their flocks c. CHAP. XI Vers 1. ANd when the people complained it displeased the Lord. The word in the originall here translated complained may also be rendred as it is in the margin were as it were complainers and so may intimate that they did onely secretly begin to murmur and mutter and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah when they lusted for meat Indeed many Expositours understand this and that afterwards mentioned ver 4. of one and the same murmuring which they say is first summarily set down here and afterwards more particularly related in the sequele of the chapter and especially because Psal 78. 19 20 21. the fire that now devoured the people is mentioned as the punishment of their lusting for flesh They said Can God furnish a table in the wildernesse Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel But in that Psalm it is evident that the severall passages of their murmuring are not related historically in order but many things are promiscuously inserted here and there However evident it is that the murmuring for flesh mentioned ver 4. was another from this because it is said here that they wept again and besides that was done at Kibroth Hattaavah this at Taberah The cause of their present complaining indeed is not expressed but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse together without intermission whereof there was mention made in the latter end of the former chapter ver 33. And the fire of the Lord burnt among them That is a fire sent from God but whether it brake out of the earth or from the pillar of fire or were poured down upon them from heaven it is not expressed And thus their fiery tongues were punished with fire And consumed them that were in the uttermost parts of the camp This is aded to let us see how the whole army escaped when God sent a fire
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 âtricken 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 compaât 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 Scriptuâes 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 sâood 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
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 âlder 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 ât 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 beloâged 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 Patriarâhs 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 broâght 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 sâick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâall 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 lââe Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâe 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
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 Deât 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 flâght 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 sâcondly 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 âebell 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
taken prisoners in this battel for hereby he taught them at first how unable they were in themselves to conquer those nations that so they might learn to trust in God and not in themselves If one king thus prevailed over them how should they be able to destroy all the inhabitans of the land combining themselves together if the Lord should not assist them Vers 2. And Israel vowed a vow unto the Lord c. That is the Israelites intending to renew the battel and again once more to set upon Arad and his army called upon God for help and vowed to devote unto him their enemies and all their cities that is utterly to destroy them If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities for when things were thus devoted the persons were killed the cities burnt and the goods confiscate to the Lord so that nothing was reserved for their own private use as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law Exod. 23. 32. Thou shalt make no covenant with them nor with their gods Vers 3. And the Lord hearkened to the voice of Israel and delivered up the Canaanites That is this army of Arad whom in a second battel after this vow they vanquished and destroyed And they utterly destroyed them and their cities and he called the name of that place Hormah But how could they being so farre off in the wildernesse destroy their cities lying within Canaan surely had Moses at this time entred Canaan in the pursuit of Arad he would not have fallen back again into the deserts It seemeth therefore that the accomplishment of this vow was performed long after to wit by the men of Judah and Simeon when they were come into the land of Canaan as is expressed Judg. 1. 17. And Judah went with Simeon his brother and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the citie was called Hormah so that this clause was here inserted either by Mosesprophetically or by some other holy man afterwards Vers 4. And they journeyed from mount Hor by the way of the red sea c. That is they went from Hor Eastward a way that led to the red sea which lay North and South the common rode from Gilead and Moab to Eziongaber c. and so crossing that way they passed on to Zalmonah and so turning then Northward to Punon as is expressed Numb 33. 41 42. and here it seems it was that the Israelites were punished with fiery serpents And the soul of the people was much discouragâd because of the way That is because they were led a great way about through a desert full of wants and difficulties and that the rather because now they began to think puffed up with their late victory that it had been easie for them to have forced a passage the nearest way Vers 5. And the people spake against God and against Moses c. And so tempted Christ 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Vers 6. And the Lord sent fiery serâents among the people c. So called because their venemous biting did cause a grievous burning in the bodies of the Israelites It may seem that they were a kind of serpents with wings that so flying amongst them did here and there seise upon them and bite them such as the prophet speaks of Esa 14. 29. Out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent The word in the originall is Seraphin that is Burners the very same name whereby the Angels are called Esa 6. 2. because of their burning zeal for Gods glory The wildernesse through which the Israelites now went did abound with many sorts of these serpents and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions Deut. 8. 15. onely God had hitherto kept them from hurting his people till now for their sinne he gave them power to bite and kill them and indeed the punishment was just according to their sinne for now God gave them just cause to complain of thirst and with the venemous biting of fiery serpents he punished their virulent tongues to whom that might well be applyed which the Psalmist speaks Psal 140. 3. They have sharpened their tongues as a serpent adders poison is under their lips Vers 8. Make thee a fiery serpent and set it upon a pole c. This was the way which the Lord prescribed for the curing of the Israelites that were bitten with fiery serpents namely that Moses should make a fiery serpent that is a figure or representation of those fiery serpents wherewith they were stung and that of brasse as we may see in the following verse the better to represent their fiery quality because brasse is of a fiery colour and therefore it is said of the Cherubims that Ezekiel saw in a vision Ezek. 1. 7. that they sparkled like the colour of burnished brasse and then set it upon a pole to the end that it might be seen from every quarter of the camp so that every man that was stung with the fiery serpents might look upon this brasen serpent and thereby might be healed Now this way of cure the Lord prescribed for two reasons first because this being no naturall way of cure did the better discover that it was of Gods mercy and secondly that it might be a type of Christ and our redemption by him John 3. 14 15. As Moses lifted up the serpent in the wildernesse even so must the sonne of man be lifted up That whosoever believeth in him should not perish but have eternall life For first as the Israelites were bitten with fiery serpents and that biting was mortall and deadly so was all mankind in our parents mortally stung and bitten by Satan that old serpent Rev. 12. 9. so that their whole nature is envenomed with sinne as a deadly poison and as it were set on fire of hell as S. James speaks of the tongue in particular James â 6 8. and that so that without some way of recovery they must needs perish everlastingly By one man sinne entred into the world and death by sinne Rom. 5. 12. and the sting of death is sinne saith the same Apostle 1. Cor. 15. 56. Secondly as the brazen serpent which Moses made for the cure of the Israelites had the outward form of those fiery serpents yet had not the poyson of those serpents in it so Christ came in the likenesse of sinnefull flesh Rom. 8. 3. and yet was without sinne Thirdly as the brazen serpent was lifted upon a pole that when any man was stung with the fiery serpents he might lift up his eyes and look upon it so Christ was lifted upon the crosse to the end he might save death-stung sinners or rather so was Christ lifted up and held forth
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 sâch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâaan 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 Expoâitours 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 âinned 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 mârried 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. â3 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 âhe 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 âhepherd 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 âfterwards 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 decâeed 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 âlace 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
the law at Horeb but with us that is us his people whom he brought out of Egypt even us who are all of us here alive this day that is not onely with those who then were living at the giving of the Law but since dead in the wildernesse but even with us their posterity who are all alive this day Now for the understanding of this we must know that though the covenant of grace which God made with the Israelites when he brought them out of Egypt was one and the same for substance with that whiâh he had made before with their fathers and though it was much alike too in regard of the outward dispensation both being delivered in a way suitable to the dayes of the old Teâtament which was common to both to wit under dark promises types and ceremonies yet first because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he hâd ever done unto their fathers partly by giving them many more signes and shadows of the promised Messiah and the good that was to be had in him as the tabernâcle the ark the mercy-seat and the priesthood c. and partly by giving them a written law containing a perfect summâ of all that God required of them and secondly because he then entred into covenant with them as a body politick a people whom he had separated from all other nations to be his peculiar people prescribing them an outward form of government laws and statutes to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers and hence it is also that the Apostle saith the law was after the covenant in Christ Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind to make them the more carefull to keep Gods laws Vers 4. The Lord talked with you face to face in the mount c. To wit when he gave them the ten commandments following vers 6. then the Lord talked with them face to face that is immediately by himself and not by a messenger and indeed this was not without a speciall mysterie for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person therefore the Lord delivered these laws himself and there was no Mediatour betwixt him and the people whereas the other laws which were afterwards given them containing many shadows of Chriât in whom God had made a covenant of grace were therefore delivered to Moses and by him to the people Moses standing as a Mediatour betwixt God and them But of this phrase of Gods speaking to them face to face see also the note upon Exod. 33. 11. Vers 5. I stood between the Lord and you at that time c. That is after God had out of the fire spoken the ten commandments I was glad to stand as a Mediatour betwixt the Lord and you Vers 12. Keep the Sabbath-day to sanctifie it c. In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy so likewise some other small differences there are which are not worthy the queâtioning the substance being exactly the same Vers 15. And râmember that thou wast a servant in the land of Egypt c. In this fourth commandment as it was delivered by the Lord from mount Sinai the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20. 11. but here Moses repeating this commandment omits that and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence c. therefore the Lord thy God commanded thee to keep the Sabbath-day And indeed though the Lords resting on the seventh day at the worlds Creation was the main groând of the sabbaths first institution yet their deliverance out of Egypt might be the reason why thâ Lord did now insert this amongst other the commandments which he gave in charge to the Israelites and that in these respeâts first because by their redemption out of Egypt they were bound to consecraâe themselves wholly to Gods service as his peculiar people whereof the holy imployment of the Sabbath might be a notable memoriall and signe and secondly because of that particular charge of suffering their servants to rest on the Sabbath-day their former bondage in Egypt being a strong inducement to move them to take pity of their sârvants and this enjoyned rest of their servants being a good memoriall to put them in mind of their bondage in Egypt Vers 21. Neither shalt thou desire thy neighbours wife c. Exod. 20. 17. God first forbids the coveting of our neighbours house and then next the coveting of his wife here contrarily the coveting our neighbours wiâe is sirst forbidden and then afterward the coveting of his house c. so that they that would divide this last commandment into two as the Papists do cannot justly say which is the ninth commandment and which is the tenth because one branch of it is first in Exodus and another is first here in Deuteronomie and we cannot think that Moses would pervert the order of the ten commandments Vers 22. And he added no more That is he spake no more unto the people but these ten commandments immediately by himself the rest he spake unto Moses and then Moses told it them and that because they desired it should be so which Moses relates largely in the remainder of the chapter to convince them that they had no cause to give lesse regard to the other statutes which Moses delivered them from Gods own mouth But yet withall these words may imply the perfection of the decalogue or tenne commandments to wit that the Lord hath therein given us such a perfect summe of the morall Law that there is nothing farther to be added to it And he wrote them in two tables of stone c. See the note upon Exodus â1 18. Vers 24. We have seen this day that God doth talk with man and he livetâ c. In these words they confesse that they had heard God talking with them and were for all that alive and yet in the next words in the following verse they adde Now therefore why should we die for this great fire will consume us whereas rather one would think that from their present safetie after they had heard God talking with them they should have encouraged themselves against all fear for the time to come But for this I answer that in these first words they speak of their present safety as a matter of wonder and thence inferre that though they had escaped this danger for the present yet the very terrour of it would kill them if God did thus still reveal his will to
them and therefore desired that Moses might receive from God what was farther to be said and then he might deliver it to them And indeed this is still the work of the Law to scare men and drive them to seek for a Mediatour betwixt God and them Vers 26. For who is there of all âlesh that hath heard the voice of the living God That is what man is there that ever heard God speaking out of the midst of the fire as we have done and yet lived Moses useth here the word flesh speaking of men because that implyes the frailtie of mans condition which is the cause why men are not able to endure to heare God speaking to them in such majesty and glory CHAP. VI. Vers 1. NOw these are the commandments the statutes and the judgements c. Here Moses entreth upon the explanation of the first commandment of the tenne before rehearsed chap. 5. Vers 6. And these words which I command thee this day shall be in thine heart That is they shall be imprinted in thy mind thou shalt acquaint thy self with them and lay them up in thy memory and mind as travellers do the directions that are given them for the finding of their way that so upon all occasions thou maist know what thou art to do and maist not be to seek Vers 8. And thou shalt bind them for a signe upon thine hand c. See the note upon Exod. 13. 16. Vers 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name c. That is when thou hast a calling to swear thou shalt swear by the name of God and not by any creature whatsoever it be Vers 15. For the Lord thy God is a jealous God among you There are two arguments included in these words whereby Moses disswades them from going a-whoring after other Gods first because their God was jealous of having this honour given to any but himself concerning which see the note upon chap. 4. 24. and secondly because their God was ever amongst them as being every where present observing all their wayes and therefore their idolatries could not be hidden from him Vers 16. Ye shall not tempt the Lord your God as ye tempted him in Massah Men are said to tempt God when they will not rest in that truth concerning God revealed in his word but will needlessely make experiments whether he be so just wise faithfull c. as in his word he is said to be which may be done first by wilfull sinning as it were trying whether he be omniscient c. Act. 5. 3. secondly by needlesse rushing upon any danger without a calling Mat. 4. 6 7. thirdly by requiring a signe needlessely and out of a false dissembling heart onely to see whether such a miracle can be wrought or no Mat. 16. 1. Luke 11. 16. fourthly by prescribing God when and how he shall perform his promises which limiting of God proceeds from infidelity and thus they tempted God in Massah See Psalm 78. 41. Vers 25. And it shall be our righteousnesse if we observe to do all these commandments c. Thus the Law requires the righteousnesse which is by works but the Gospel speaks otherwise Rom. 10. 5 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law but the Law is onely here used as a school-master to bring them unto Christ Gal. 3. 24. Moses propounding to them this righteousnesse of the Law that they finding how impossible it was for them to attain this righteousnesse of the Law might thereby be brought to seek after that righteousnesse which is by faith and withall to let them know that though the Lord was pleased to make a covenant of grace with them and to receive them as justified in and through the righteousnesse of a Mediatour yet there was also a personall inherent righteousnesse required of them as the necessary effect of the righteousnesse of faith which consisted in the sincere and carefull observation of all these Laws which however it must needs be weak and imperfect yet in and through their Mediatour God would acâept it CHAP. VII Vers 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possesse it and hath cast out many nations before thee the Hittites c. In Gen. 15. 19. there are ten nations mentioned whose land God there promised to Abrahams posterity and here Moses speaks but of seven nations and one of these too to wit the Hivites are not reckoned there so that there are foure nations named there of whom there is no mention here to wit the Kenites the Kenizites the Kadmonites and the Rephaims But at this difference we need not stumble for it was now many hundred years since that promise made to Abraham in which time there might be great alterations amongst the nations that inhabited this land and so happely those nations mentioned there and not here were at this time united in one with some of these seven nations and besides happely the nations mentioned there and not here are those which in Davids and Solomons time became tributaries to the crown of Israel and so included in that promise made to Abraham which yet were never cast out before the Israelites and therefore not named here by Moses Vers 3. Neither shalt thou make marriages with them c. Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as thesâ here mentioned to wit the Ammonites Moabites and Egyptians Ezra 9. 1 2. Vers 5. Ye shall destroy their altars and break down their images and cut down their groves c. Chap. 12. 3. there is also expresse mention made of bârning their groves too Vers 10. And repayeth them that hate him to their face to destroy them c. This phrase implyes that God would as openly as manifâstly oppose and fight against those that hate him for their destruction as they did impudently and openly oppose God impudent sinners do as it were seek to outface God Psal 73. 9. and God is said to repay them to their face when he sets himself against them in this their impudency and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them Also hereby may be implyed that God should confound them in this life even whilest they were opposing and outfacing the Lord whence the second clause may seem to be added by way of explaining the first he will not be slack to him that hateth him he will repay him to his face Vers 15. And will put none of the evil diseases of Egypt which thou knowest upon thee That is the Lord will not lay upon you any of those dangerous and noisome diseases wherewith
in âhe former verse he had appointed Vers 13. Thou shalt observe the feast of tabernacles seven dayes after thaâ thou haât gathered in thy corn and thy wine Sâe the note upon Exod. â3 16. Vers 18. Judges and officers âhalt thou make thee in all thy gates c. To wit judges to give judgeâent and ofâicers to exâcute the sentence of the judges and because the places of ââdiââturâ were usually in the gates of their towns and cities therefore it is said Judges and officers shalt thou make thâe in all thy gates Vers 19. For a gift dâth 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 shâât not plant thee a grove of any trees near unto the altar of the Lord c. This Law the Israâlites did afterwards many times break as we may sâe 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 Sâe the note on Gen. 21. 33. CHAP. XVII Vers 1. THou shalt not sacrifice unto the Lord thy God any bullâck 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 obseâve 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 âminent manner a transgressing of the covenant Vers 4. And it be told thee and thou hast heard of it and enquired dâligently and behold it be true c. This is added both lest in favour of any man thây 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 exâcution of him thereby to inure them to be servent and zealous in Gods cause against all those that should despise and disrâgard his laws Vers 8. If there arise a matter too hard for thee in judgement between bloud and bloâd c. Herââhe Iâraâlites were taught what they were to do ãâ¦ã question did ariâe concerning any cause that was brought before their Juâges and Magisârates in their severall towns and cities which the magistrâtes âââre soând so hard that they made a doubt or were of different jâdgement amongst tââmselves what to determine in it as between bloud and bloud that is in caâe 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 estââes or concerning any stroke given or any other thing of the like nâture âo wit that in this case they were to go up to the place which God should cââse which was Jerusalem in after-ages and there resort to the priâsâs as expounders of the law and to the judge that is the jââgeâ the civil Magiâtrates who were judicially to give sentânce according to the ââiâsts ââpoâition of the law that so by them the matter in question might be dâcâdââ and oâ this I conceive that is meant 2. Chron. 19. 8 9 10. Moreover in Jârusalem diâ Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Israel for the juâgement 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 causââ of great diââicultie not becausâ the supreme Magistrate the Judge or King of Istaâl did alwayââ reside there but either because this is meant of the Sanhedrim which was their supreme Senate or Councel consisting partly of priâsts and partly oâ civil Magisârates to whom all appeals were made and did therefore alwayes abide at Jerâsâlem or else becauâe if need so required the high priâst was to enquire of the Lord and to answer them after the judgemenâ of ârim before the Lord Numb 27. 21. and therefore it is said here vers 9. that they should go unâo the priests c. and enquire which may be mâant of the high ââiâsts enquiring for them of the Lord a priviledge which the Bishop of Rome cannot challenge for the bringing of all appeâlâ 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 shâââââew thee c. Namely becâuse their sentence was to be according to the Laâ oâ Godâ vers 11. and in cââe of great difficulty to be proved so to be by ââquiring of the Lord for we must not think the people were bound to rest in their senâââce if it were clearly contrary to the law of God Vers 11. Acâorâing to the sentenâe of the Law which they shall teach thee c. Here is methinks a maniseât diââeâence betwixt that which the priâst was to do and that which the Judge was to do the priests office being mâanâ by tâaching the sentence of the Law that is giving the interpretation of it and the Jâdgââ by telling them the judgement that is giving judgemânt accordiâg 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. âid 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 nâtions 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 âo 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 indeâinitely 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 alâo 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 excellenây 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 chaâge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriât 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
thâm as the bread of mourners all that eat thereof shall be polluted which also shews that this is meant not of those tithes onely which were yearly paid to the Levites whereof the owner of the land might not eat but also of the first and second years tithes which the owners were to eat before the Lord Deut. 14. 22 23. Neither have I taken away ought thereof for any unclean use That is for any use besides that for which they were appointed For any imploying these hallowed things for civill uses would have defiled them much more if they were imployed naturally or legally to be deemed ãâ¦ã Nor given ought thereof to the dead That is yea so strictly carefull have I been not to alienate these holy things to any other use then that enjoyned by thy law that I have not diverted them to those uses wherein reason might suggeât they might âe charitably and religiously imployed as for the burying the dead for the buying of any thing for that service of love to provide any thing that is to be eaten at any dead mans funerall for indeed at funeralls the kindreds friends and neighbours used to go to eat and drink with those that had lost their friends as by way of comforting them whence Jer. 16. 7. Neither shall men tear themselves for them in mourning to comfort them for the dâad neither shall men give them the cup of consolation to drink for their father or for their mother and Ezek. 24. 17. Forbear to cry make no mourning for the dâad bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men and thereby both they and their meat were legally unclean by the law Numb 19. 14. This is the law when a man dyeth in a tent that all that come into the tent and all that is in the tent shall be unclean seven dayes Vers 15. Look down from thy holy habitation from heaven and blesse thy people c. First they were to make that solemn protestation in the foregoing verses that they had not failed in paying their tithes exactly according to Gods law and then they were to adde this prayer wherein they desired God to blesse his people and the land wherein they dwelt and hereby the people were taught to assure themselves that if they did not strictly give God his right in this matter of tithes they could not expect a blâssing from the Lord either upon them or their land yea that without this it would be in vain to pray for a blessing Vers 18. The Lord hath avoâched thee this day to be his peculiar people as he hath promised thee and that thou shouldst keep all his commandments c. Which as it is a part of the covenant on Gods behalf so is it the work of his grace in all his people Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel After those dayes saith the Lord I will put my law in their inward parts and will be their God and they shall be my people CHAP. XXVII Vers 1. KEep all the commandments that I command you this day Moses having assembled the people that he might give them a charge for the building of a monument of great stones at their first entrance into Canaan whereon the law was to be written he first begins with this Exhortation Keep all the commandments thaâ I command you this day thereby to give them a hint of the end for which this monument was to be erected namely that it might be a memoriall to put them in mind of keeping Gods law Vers 2. And it shall be on the day when you passe over Jordan c. For the better understanding of the charge here given for the setting up of this monument whereon the law was to be written we must know first that though it be said here that they should do this on the day they pasââd over Jordan yet thereby was not meant the very day they went over Jordan âut onely that they shâuld do it at their first entrance into the land of Canaan Day in the Scripture âs ordinarily used for time as Luke 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace and so it is here The meaning is onely this that after they were once gotten over the river Jordan they should take care at their first opportunity to see that this were done and so it is expressed vers 4. when ye be gone over Jordan ye shall set up these stones And indeed in the history of Joshua we may see chap. 8. 30. that this monument was not erected till after the taking of Aâ secondly that though the text speaks onâly of setting âp great stones and plastering them with morter yet it is most probable that thereby is meant the setting up or building of some notable monument with these stones which should be then plastered over with plaster for the more conveniency of writing the law thereon which could not so well have been done upon the rough stones thirdly that though it be not expressed what law of God it was that was to be written on this monument and therefore some conceive that it was the ten commandments others the curses and the blessings which were then also to be pronouncâd upon mount Ebal and mount Gerizzim and others this whole book of Deuteronomie the law which Moses had now given them and for the proving thereof they urge much that it is so ofâen called this law as vers 3. Thou shalt write upon them all the words of this law and so again vers 32. it is said that he wrote there upon the stonâs a copie of the law of Moses which he wrote in the presence of the children of Israel yet it is most probable that either the cursings and blessings are here meant or else the ten commandments called the ten words Exod. 34. 28. which are the summe of the whole law and that because we cannot conceive how this whole book of Deuteronomiâ could be written upon this monument in such fair plain characters that every one might reade it and yet this was expresly enjoyned them vers 8. And thou shalt write upon these stones all the words of this law vâry plainly and fourthly that the end of erecting this monument whereon the law was thus written was twofold first that it might be a memoriall to put them in mind that when God did at first bring them into the land it was upon these coâditions that they should serve him as his peculiar people and keep all those laws which he had given them in charge secondly that finding also hereby how farre they had been from doing exactly what God had required of them and that hereby they were left under the curse this might lead them to seek salvation in Christ the promised Messiah And for this very reason
it was also that this monument was set up in mount Ebal vers 4. the mount whence the curse was denounced vers 13. against them that continued not ân all things written in the law to signifie that those that sought salvation in the law must needs be left under the curse and secondly together with this monument there was an altar built and set up vers 5. whereon they offered sacrifices vers 6 7. to teach them that the righteousnesse and salvation which could not be attained by the works of the law was to be sought in Christ of whom this altar was a type and who is indeed the end of the law for righteousnesse to every one that believeth Rom. 10. 4. Vers 5. And there shalt thou âuild an altar unto the Lord thy God an altar of stones See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them See the notes on Exod. 20. 24 25. Vers 9. This day art thou become the people of the Lord thy God To wit because they had at this time in a solemn manner renewed their covenant with God Vers â12 These shall stand upon mount Gerizzim to blesse the people c. Moses here enjoyns the people that when they had set up the monument of stones on mount Ebal whereon the law was written and the âltar mentioned vers 5. and had offered sacrifices thereon as God had commanded them they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep and upon those that should break Gods laws and the manner enjoyned for the doing hereof was this Six of the tribes were to stand upon mount Gerizzim to wit Simeon and Levi and Judah and Issachar and Joseph and Benjamin where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh the sonnes of Joseph who are here joyned together as one because Levi is here reckoned as one of the twelve and these were all the posteritie of Leah and Rachel and then the six other tribes were to âtand upon mount Ebal to wit Gad and Asher Dan and Naphtali who were the sonnes of the handmaids and with them the Tribes of Reuben who for his sinne lost his birthright and Zebulun the youngest of Leahs sonnes and so the tribes being thus divided the priests came with the ark Josh 8. 32. into the little valley that was betwixt these two mountains and there first they pronounced the blessings happely turning their faces towards mount Gârizzim and then all the tribes that stood on mount Gerizzim answered Amen and then turning again to mount Ebal they pronounced the twelve curses that are afterwards set down in the latter end of this chapter and then all the tribes that stood on mount Ebal answered Amen Indeed in Josh 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal but that they stood half of them over against mount Gerizzim and half of them over against mount Ebal But hereby one and the same thing is meant onely it is so expressed in Joshua either to intimate that thâ tribes stood the one companie right opposite against the other or else rather because the people at least their rulers and officers stood on the first ascending of the hills and so indeed rather over against them then upon them Besides though there is no mention made here of the priests pronouncing the blessings but onely the curses yet in Joshua 8. 33. it is expressely said that Joshua read that is the priests by Joshuas appointment the blessings and the curses and therefore doubtlesse the blessings were read by the priests as well as the curses onely Moses passeth over the blessings either because they might be easily enough gathered from the contrary curses which are expressed or else as some conceive by this his silence in not mentioning the blessings to lead his prudent reader to look for the blessings by another which is Christ Acts 3. 26. God having raised up his sonne Jesus sent him to blesse you in turning every one of you away from his iniquities for silence in the holy storie often implieth great mysteries as the Apostle sheweth from Moses silence concerning Melchisedecs parents Heb. 7. 3 c. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing we may probably conceive it was first to teach them hereby that the law of God was just the sinner himself being judge and that he who breaks them must needs be self-condemned even by the light of a naturall conscience and secondly the better to restrain them from breaking these laws where there was no danger of being punished by the Magistrate by putting them in mind that these sinnes would however expose them to Gods curse And indeed the rather may we think that this God intended in this solemn service because most of the sinnes here particularly accursed are secret sinnes as secret idolatrie vers 15. the secret removing of the land-mark vers 17. incest and bestialitie and such other sinnes as men are usuall to conceal Some adde besides that mount Gerizzim being on the right hand of the priests and mount Ebal on the left hereby that day was shadowed forth when a blessing shall be pronounced on them at the right hand and a curse upon them at the left But whether there was any ground for this mysterie I question much What is fit to be further observed concerning this passage we may see in the foregoing note upon chap. 11. 29. Vers 14. And the Levites shall speak and say unto all the men of Israel with a loud voice c. That is the priests the Levites for so it is expressed Josh 8. 33. and indeed the Levites in generall stood upon mount Gerizzim amongst their brethren of the other tribes vers 12. Vers 15. Cursed be the man that maketh any graven or molten image c. Under this all sinnes against the first table are likewise accursed and so under the following particulars all sinnes against the second table And all the people shall answer and say Amen So subscribing to the justice of Gods law and as it were wishing that the curse might befall them if they should in any of these things transgresse Gods commandments Vers 18. Cursed be he that maketh the blind to wander out of the way And so also much more they that mislead simple men and women into any dangerous and damnable errour pernicious to their souls CHAP. XXVIII Vers 1. THe Lord thy God will set thee on high above all nations of the earth That is thou shalt excell all other nations both in râgard of temporall blessings and especially in regard of spirituall and heavenly advancements Vers 2. All these bleâsings shall come on thee and overtake thee c. They shall come
upon thee unexpectedly Vers 3. Blessed shalt thou be in the citie and blessed shalt thou be in the sield That is in all places Vers 4. Blessed shall be the fruit of thy body and the fruit of thy ground c. That is blessed shalt thou be in all thy possessions Vers 5. Bââssed shall be thy basket and thy store That is blessed shalt thou be in the use of all that thou hast Vers 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out That is in all thy imployments publick or private Vers 9. The Lord shall establish thee an holy people unto himself c. This chiefly is meant of spirituall blessings of being Gods peculiar people and the firm perpetuity of âhe covenant made with them and it is added in the last place as the chief âiece ãâã their happânesse Vâââ â0 And all the people of the earth shall see that thou art called by the nâme of the Lord c. That is that thou art the peculiar people of God for the meaning is that all nations should plainly perceive by the singular blessings that shall be heaped upon this people that God did indeed own them for his speciall people and that they were called by his name as sonnes are called by the name of their ãâ¦ã and wives by the names of their husbands Vâââ 12. The Lord shall open unto thee his good treasure the heaven c. Mosâs calls the heavens the Lords good treasure because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein as the rain to water the ground the heat of the sunne and the influence of the moon and starres to make all things therein to grow and prosper c. Vers 13. And the Lord shall make thee the head and not the tail c. That is thou shalt be highly esteemed above other nations and not scorned and despised as a base and contemptible people Vers 15. All these curses shall come upon thee and overtake thee That is there shall be no avoyding these judgements though thou triest all wayes and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries yet it shall not be thou mayest sometimes think that thou art gotten out of danger but thy hopes shall be in vain these judgements shall still pursue thee and at last overtake thee Vers 21. The Lord shall make the pestilence cleave unto thee c. That âs God will send the pestilence into thy cities and towns and you shall be no wayes able to rid your selves of it when it is among you in vain shall any means be used to stay the spreading of the infection because the Lord shall command it to cleave unto you and to continue amongst you Vers 23. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron It is not without cause that Moses saith not The heavens shall be brasse and the earth iron but the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron for the Lord intended that this should give them a hint of fear by shewing them how God had hemmed them in with judgements on every hand if they should walk rebelliously against him Vers 24. The Lord shall make the rain of thy land powder and dust c. That is in stead of rain there shall fall upon thy grounds trees plants c. powder and dust which the wind and other things raise in times of drought Vers 28. The Lord shall smite thee with madnesse and blindnesse c. It is a spirituall madnesse and blindnesse and astonishment of heart which God here threatens to wit when God deprives men of the use at least of their understanding that they stand in a manner like a blind man or one that is suddenly amazed or astonished not knowing which way to turn themselves or shall do such things which if they were not bewitched as S. Paul saith of the Galatians Gal. 3. 1. if they were not blind or drunk or mad as we use to say they would never Accordingly therefore by groping at noon-day in the following verse all the effects are meant of this brutish stupidity and spirit of giddinesse wherewith the Lord in his just judgement doth many times strike men as when they shall cast themselves headlong into manifest dangers and shall not be able to apprehend the occasions of helping themselves or doing good to themselves though never so clearly proffered unto them when men shall runne on securely in those sinnes which the very light of nature must needs tell them are the high-way to hell and when Gods anger is clearly discovered by his judgements yet they will not see it when they shall live under plentifull means of grace and yet shall continue ignorant or wilfully reject both Christ and heaven and indeed in this regard we may well say that the Jews did thus through Gods just judgement grope at noon-day and so still do unto this houre in that the light of the Gospel shining upon them they would not nor will yet acknowledge Christ their promised Messiah which makes the Apostle say 2. Cor. 3. 14. that untill this day there is a vail over their minds in the reading of the old testament and Rom. 11. 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day Vers 30. Thou shalt betroth a wife and another man shall ly with her c. The sting of the judgement here threatned lies in this that their enemies should lie with those they had newly betrothed to be their wives before themselves had enjoyed them and so it is likewise in the particulars following that they should be bereaved of their new-built houses before they had dwelt a day in them and of their vineyards before themselves had eaten of the fruit of them Though it be misery enough at any time to have those things taken away by enemies wherein we delight yet it is a great aggravation of this misery when after we have taken much pains to get them and have set our hearts upon them and are filled with hope and expectation of enjoying the fruit of our labours then on a sudden they should be snatched away and so all our hope should be quite dashed and others should enjoy all the sweeâ we had laboured for Vers 32. Thy sonnes thy daughters shall be given unto another people thine eyes shall look and fail with longing c. The judgement here threatned is first that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity for it is not so great a vexation to heare of the losse of goods or children as to have
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 adoptâon 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 sâverall places where they should not see the faces of their brethren that was a âore calamity indeed Vers 65. And among these nations shalt thou find no âase 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 abâât 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 tâem also a pledge of eternall rest prepared in heaven should be driven from tâence and live for ever after in a restlâsse condâtion Vers 66. And thy life shall âang in doubt before thee c. That is thou shalt be in a continuall doubt and âear 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 consciânces which made them continually look that God should cut them oâf in his wrath and diâplâââure And indeed observable it is that the âeathen Poet should in this regard ãâã them by the name of Judaea tremeâs 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 âhalt 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 ây 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 râst 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 Hiââories of those times that after the destâuction of Jerusalem by Titus there were ninây and seven thousand captives of the Jews so that they scarce knew where to sell them or âlse 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 therâfore one would think it should be a comfoât 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 âhey 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 tâen 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 covânant 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 ârom 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 âovenant 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 Veâs 18. Leât there should be among you a root that beareth gall and wormwood The gaâl 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 câlled either bâcause 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 âoyson 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 âudgement to wormwood and Heb. 12. 15. Lest anâ root of bitternesse springing up trouble you and thereby many be desiâed And as sor the root that beareth gall and wormwood thereby is meant either the evil aposâatizing 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 Apâstle speaks after the sâme manner Heb. 3. 12. Take heed brethren lest âhere be in any of you an evil heart of unbelief in departing ârom 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 idolâtrie anâ all other sinnes do grow so that when men give over their evil wayes and yet purge not sinne oât of the heart it is but as the cropping of weeds in a gaâden when the roots are left behind or âlse rather the root here intended is âome 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 inâect 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 wheâeof 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 naâions 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 ââve peace though I walk in the imaginations of minâ hearâ to adde drunkennesse to thirst This is the voice of the sâcure sinner that despiseth the curse and presumpââously assures himself of peace and impânitie though he doth that which he hears accursed in Gods law I shall have peace saith he though I wâlk in the imaginations of mine heart that is though I do what I list my self or whât 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 sinâe 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 looâe themselves even to take their fill and glut of sinne till they become at length like drunken men voâd 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 âill 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
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 ordinâry 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 âot 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 crââked 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
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 rââurn thence this tribe of Judah and those of Benjamin that were united to them in the âingdome 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 alâar 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 superstitioâs 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 âvident 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
into a covenant with them that he would be their God and they should be his people and so gave them his laws to which they were bound to submit themselves or else rather onely to imply the desperate danger wherein the Israelites were when they were in the wildernesse but that God came to their succour when they were ready to perish for indeed I do not think that the drift of this word found was to shew when God began to take pity of Israel or when they first began to be his people but onely to set forth how likely they were to perish there but that God delivered them to wit that they were then like a poore helplesse infant laid forth in a desert whom some man casually sinds and preserves when before he lay ready every moment to perish Yea beside under this which is said concerning their outward danger in the desert I doubt not but the spirit of God intended also to imply the desperate danger of their spirituall condition when God first set his love upon them and chose them to be his people to wit that they were in the state of corruption and death but that God received them for thus the Lord by the prophet Ezekiel sets forth the danger of their naturall estate by comparing them to a new-born infant laid out in some desperate place Ezek. 16. 4. As for thy nativity in the day thou wast born thy navel was not cut neither wast thou washed with water to supple thee thou wast not salted at all nor swadled at all None eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born He led him about he instructed him c. This place may be read he compassed him he instructed him c. and then the first clause must be meant of the Lords providence wherewith they were compassed about as with a wall even when they were travelling towards Canaan so that none of their enemies could come at them to hurt them But reading it as it is in our bibles He led him about he instructed him the first clause must either be meant of that we reade Exod. 13. 18. when it is said that God led the people about through the way of the wildernesse of the red sea purposely to avoid a nearer way there was through the land of the Philistines lest the people shoâld be discouraged if at the very first they should be encountred with warre or else of the whole time of their wandring about for fourty yearâ together in the wildernesse wherein the Lord went before them by day in a pillar of a cloud and by night in a pillar of fire Exod. 13. 21. till he had brought them at last to the land of Canaan As for the following words he instructed them either is it meant solely of the Lords giving them the law in Sinai or else joyntly of his instructing them both by his word and works the severall dispensations of his providence towards them in this time of their passing through the wildernesse for all these were to instruct them their afflictions to teach them to fear God Heare ye the rod and who hath appointed it saith the prophet Mich. 6. 9. and the mercies God afforded them to teach them to love God and to delight in his service c. Vers 11. As an Eagle stirreth up her nost fluttereth over her young c. The Lords dealing with the Israelites in carrying them from Egypt to Canaan is here compared to the Eagles dealing with her young ones when she first carrieth them forth abroad and therefore having told us how the Eagle stirreth up her nest that is her young ones in her nest rowsing them up with the cry that she makes how she fluttereth over them and spreadeth abroad her wings as it were preparing her self to flight teaching and provoking her young ones to do as she did and to fly along with her and then at last yet farther to encourage them how she takes them and beareth them on her wings then in the next verse he applyes all this to the Lords carrying the Israelites towards Canaan so saâth he the Lord alone did lead him that is with such tendernesse and care did the Lord carry them to the land of promise stirring them up and quickning them by his promises and threatnings encouraging them with manifold mercies defending them from all dangers and bearing with them in their many infirmities and at last he concludes and there was no strange God with him that is no strange God had any hand in this which was done for the Israelites and so thereby he implyes how injurious they were in giving away that glory which was due onely to the Lord to these strange gods that had done nothing for them See also the notes upon Exod. 19. 4. Vers 13. He made him ride on the high places of the earth That is to conquer and subdue the mountanous places and high-walled cities of their enemies and to possesse a land farre excelling others for all commodities whatsoever and by riding or treading upon the enemies high places is meant the subduing of their strong holds as chap. 33. 29. Thine enemies shall be found lyars unto thee and thou shalt tread upon their high places for riding is often used for conquering and subduing Psal 45. 8. And in thy majesty ride prosperously c. Rev. 6. 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and heâwent forth conquering and to conquer Isa 58. 14. I will cause thee to ride upon the high places of the earth c. He made him to suck hoây out of the rock and oyl out of the flinty rock That is hony of bees nestling in the holes of rocks or trees in rocks or hony-fruits growing on trees in rocky places The drift of the words in doubtlesse in generall to set forth the admirable fertility of Canaan where even the most barren places should yield such store of royall dainties Vers 14. With fat of lambs and rammes of the breed of Bashan The choiceât fatted lambs rammes c. With the fat of kidneys of wheat That is the finest of large plump and full kernelâ of the sweetest and choicest wheat which are like kidneys in shape The very word here rendred the fat of wheat is elsewhere translated in our Bibles the finest of the wheat as Psal 81. 16. He should have fed them also with the finest wheat And thou didst drink the pure bloud of the grape That is pure wine red like bloud Vers 15. But Jesurun waxed fat and kicked That is Israel Deut. 33. 5 26. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together There is none like unto the God of Jesurun c. Esa 44. 2. Fear not