is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
where the Lord threatens this as a great judgement to Egypt The fishers also shall mourn and all they that cast angles into the brooks shall lament and they that spread nets upon the waters shall languish and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice It is not meet for us so to do saith Moses for we shall sacrifice the abomination of the Egyptians c. Secondly it deprived them of drink for they used to drink the waters of Nilus in Egypt Jer. 2. 18. What hast thou to do in the way of Egypt to drink the waters of Sihor c there being very seldome any rain in that countrey Deut. 11. 10 11. The land whither thou goest in to possesse it is not as the land of Egypt from whence ye came out where thou sowedst thy seed and wateredst it with thy foot as a garden of herbs But the land whither ye go to possesse it is a land of hills and valleys and drinketh water of the rain from heaven And the Egyptians shall loath to drink of the water of the river The Israelites were therefore free from this plague also as from others after Exod. 8. 22. And I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there c. Vers 22. And the Magicians of Egypt did so with their inchantments But whence had they waters since already they were all turned into bloud surely either from the land of Goshen where it was likely the waters were not turned or rather from the pits which the Egyptians digged ver 24. And all the Egyptians digged round about the river for water to drink for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen CHAP. VIII Vers 3. ANd the river shall bring forth frogs abundantly which shall go up into the house of thy servants and upon thy people c. By expressing these persons that should be plagued with these frogs the exempting of Israel seems to be implyed as after it is plainly expressed ver 22. And I will sever in that day the land of Goshen in which my people dwell c. Vers 4. And the frogs shall come up both on thee c. The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague Vers 8. Intreat the Lord that he may take away the frogs from me and from my people Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague yet this of the frogs was more grievous then that against the first they found some help though not without great trouble by digging for fresh water round about the river chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use but now against this plague of the frogs they could find no way to help or ease themselves no not the greatest of them all and therefore this forced Pharaoh to stoop a little and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them Vers 9. And Moses said unto Pharaoh Glory over me The most conceive this to be spoken of the honour which should be done unto Pharaoh that he should prescribe the time himself when the frogs should be taken away But I rather think that it is such a kind of yielding to his desire wherein Moses doth also imply his fear concerning the event that Pharaoh would brag and boast when he had got the frogs removed and not keep promise with him in letting Israel go When shall I intreat for thee c. That is that you may know that it is the mightie work of God and that it is not by chance or by any naturall means that the frogs are destroyed prescribe the time your self when they shall be destroyed and at that very time it shall be done Vers 10. And he said To morrow He was so loth to be beholding to God or Moses that he rather chooses to endure thâ— plague till next day that he might make tryall whether they might not go away of themselves hoping that they came by some naturall cause and so would again go away Vers 14. And they gathered them together upon heaps God could have driven them into the river again or have caused them to vanish away but thus it pleased him to let them remain as a spectacle unto the Egyptians both to shew that it was a true miracle and by their ill favour to put them in mind of their sinne that made them stink before God Vers 16. And the Lord said unto Moses Say unto Aaron c. Because Pharaoh had mocked God promising and then not performing the Lord to manifest his indignation commands his servant to strike now without giving him warning beforehand as at other times what he meant to do Stretch out thy rod saith he and smite the dust of the land that it may become lice c. and thus again too he trampleth on the pride of the Egyptians punishing them by such base and contemptible creatures Vers 17. All the dust of the land became lice c. That is the dust in every part of the land for it is an hyperbolicall speech Vers 18. And the Magicians did so with their inchantments to bring forth lice and they could not The Lord disables them in making this smallest and basest creature for their greater confusion and so the folly of these their Wisemen was made manifest to all men 2. Tim. 3. 9. Vers 20. Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water c. It seems to have been usuall with Pharaoh in the morning to go forth unto the waters either for his health and pleasure or rather of a superstitious mind as attributing divine honour to the river Nilus There therefore Moses is appointed to meet him both because he had no accesse into Pharaohs presence in his palace and also that withall his threatning him with the ensuing plague might be the more publick Vers 21. Behold I will send swarms of flies upon thee c. That is mixt swarms of wasps hornets and all kind of flies Psal 78. 45. He sent divers sorts of flies amongst them The houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are That is the ground whereon the Egyptians are the meaning is that they should be on all the land whereon the Egyptians dwelt but not in Goshen where the Israelites dwelt as in the following verse is expressed and this exemption of Israel is here first mentioned to put Pharaoh in mind of it as a most remarkable thing which if he would well think on must needs work upon his conscience Vers 24. And the Lord did so and there
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
may well think that though they had flesh in Egypt yet they had no such plenty at least that they had no such liberty to â—it by it having such tasks dayly imposed upon them that the day scarce afforded them time to dispatch their dayes work But thus those that are discontented at their present condition are wont beyond the bounds of truth to extoll what they formerly enjoyed For ye have brought us forth into this wildernesse to kill this whole assembly with â—unger Their provision being so farre spent which they brought out of Egypt that they saw no means to sustain themselves in this wildernesse where no food could be gotten Vers 4. And the people shall go out and gather a certain rate every day c. That is as verse 16. an omer for every man and thus God fed them from hand to mouth giving them still no more but provision for one day that they might be still kept in dependance upon God to which also agreeth that petition which our Saviour taught us Matth. 6. 11. Give us this day our dayly bread Vers 6. At even then ye shall know that the Lord hath brought you out from the land of Egypt When God should give them quails in such abundance then they should know that the Lord had brought them out from the land of Egypt and not Moses and Aaron of their own heads as was objected by the Israelites verse 3. For ye have brought us forth c. Vers 7. And in the morning then yâ— shall see the glory of the Lord. That is the Manna that glorious work of his for so Moses expounds himself in the next verse and glory is oft used for glorious works See Numb 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God For that he heareth your murmurings against the Lord. Thatis by reason of your murmurings this the Lord will do to justifie us his servants Thus he puts them in mind of their sinne and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did shew that God had heard their murmurings and therefore they had need take heed it may be he would not alway deal with them as he had now And what are we that ye murmure against us That is we durst never of ourselves have undertaken this great work of bringing you out of Egypt from the bondage of Pharaoh nor can you think that we by our own power have done those miraculous works which you have seen done in this bâ—sinesse and which now you shall yet further see since therefore it is the almighty God that hath done these great things for you and we onely his instruments your murmurings are not against us but against the Lord. Vers 10. They looked toward the wildernesse and behold the glory of the Lord appeared in the cloud Aaron having given charge to the Israelites as is expressed in the former verse to come near before the Lord and there being at that time before the tabernacle was built no other visible signe of Gods presence amongst them but onely the pillar of the cloud toward that therefore they turned their faces and perceived that God did in a more glorious manner then ordinarily therein manifest the brightnesse of his presence Now because the cloud was in the forefront of their armies leading them still farther into the wildernesse therefore it is said that they looked toward the wildernesse Vers 11. And the Lord spake unto Moses c. This the Lord had said to Moses before onely here it is repeated to shew that he did nothing without a warrant and that as God had spoken it came to passe Vers 13. At even the quails came up and covered the camp Being happely brought in by a wind as those afterwards vvere at Kibroth-hattaavah Numb 11. 31. where God again gave them quails to eat and that for a vvhole moneâ—h together vvhereas novv they came in onely this one evening before the Manna vvas given them Vers 15. And when the children of Israel saw it they said one to another It is Manna Which is all one as if they had said vvhat is this for so the Hebrevv vvord may signifie or this is a meat vvhich God hath prepared for us vvithout our labour for Manna in the Hebrevv signifieth prepared and therefore it is added in the next vvords For they wist not what it was that is they knevv not vvhat more particular name to give it Vers 16. Gather of it every man according to his eating Proportionably as he hath more or lesse in his family Vers 18. And when they did mete with an omer he that gathered much c. All were imployed in gathering and some as more able gathered more some as lesse able gathered lesse but when all was laid together in the common heap whether of the family or of the tribe c. and then afterward it was measured to every man an omer â—ccording to the Lords direction there was nothing wanting for which they should pinch him that had gathered lesse nor nothing over for him that had gathered much but every one had his just omer And hence it is that S. Paul by this example of the Israelites one helping another and conferring what they had gathered in common exhorts the Christian Corinthians in like manner to supply the necessities of their brethren 2. Cor. 8. 13 14 15. For I mean not that other men be eased and you burdened But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality As it is written He that had gathered much c. Vers 19. Let no man leave of it till the morning Though every one in each family had an omer allowed him whether great or little men or women old or young and none might reserve any of their portion till the next day yet it cannot be thought that every man was enjoyned to eat or did eat the same quantity but what they left they either burnt it or cast it forth or some other way consumed it and might not keep any of it to be eaten the next day See above ver 4. Vers 22. On the sixth day they gathered twice as much bread two omers for one man and all the rulers of the congregation came and told Moses To wit that the people had gathered as they were appointed twice as much on that sixth day as they had on other dayes and of this they informed Moses both as desiring thereby to glorifie God in the confession of this wonderfull work that he had sent Manna so abundantly that day as before he had promised ver 5. And it shall be twice as much as they gather daily and also chiefly that they might receive directions from Moses
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
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
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
thousand seventy one pound weight of silver which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money Vers 29. And the brasse of the â—ffering was seventy talents and two thousand and foure hundred shekels That is allowing three thousand shekels to a talent two hundred and twelve thousand and foure hundreâ— shekels of brasse and this counting twenty five shekels to a pound weight amounts to eight thousand foure hundred ninetie six pound weight of brasse whereby it is evident that there was not so much brasse as silver and therefore surely the pillars were made of wood and onely covered over with brasse See chap. 27. ver 9. CHAP. XXXIX Vers 1. ANd of the blew and purple and scarlet they made clothes of service c. See chap. 31. 10. Vers 43. And Moses blessed them That is he not onely commended both the people and workmen and prayed God to blesse them but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL Vers 9. ANd thou shalt take the anoynting â—yl and anoynt the tabernacle c. The performance of this see in Levit. 8. 10. Vers 10. And thou shalt anoynt the altar c. And sprinkle thereof upon the altar seven times See Levit. 8. 11. Vers 15. For their anoynting shall surely be an everlasting priesthood c. So that their children after them shall not need to be anoynted but shall executâ— the office by reason of this unction of their fathers onely the high priests were anoynted in the generations following Vers 17. And it came to passe in the first moneth c. They went out of Egypt the fifteenth of the first moneth and now the next year upon the first day of the moneth the tabernacle is erected so that there wanted now but fifteen dayes of a full yeare since they left Egypt Vers 27. And he burnt sweet incense thereon c. As supplying at present the priests office ANNOTATIONS On the third book of MOSES called LEVITICUS CHAP. I. ANd the Lord called unto Moses c. This word and sheweth the immediate connexion of this book of this story upon that wherewith the foregoing book of Exodus was concluded namely that after the tabernacle was reared Aaron and his sonnes consecrated to the office of the priesthood and the cloud descended upon the tabernacle immediately God spake to Moses from the mercy-seat out of the tabernacle for into it Moses was not able to enter because the glory of the Lord filled it and so informed him how Aaron and his sonnes should carry themselvâ—s â—n the priesthood c. Vers If any man of you bring an offering unto the Lord c. That is any sacrifice whatsoever This is a generall rule concerning all sacrifices to wit that none must be offered but of the herd or flock that is if they were cattel they intended to offer for if they intended an offering of birds what they must be is expressed afterwards vers 14. Vers 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish Here the Lord first gives directions for burnt-offerings which were indeed the chief of all their sacrifices and so called because they were all wholly burnt upon the altars whereas of other sacrifices some part onely was burnt upon the altar and the other parts were otherwise disposed of And the direction that is here first given concerning these is that if a burnt-offering were to be offered of the herd it must be a male without blemish that it might be the fitter to figure forth Christs perfection in himself and ours in him who being perfectly holy and free from the least blemish of sinne He did no sinne neither was guile found in his mouth 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf that so he might present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 27. for saith the same Apostle Heb. 9. 13 14. If the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God And so again Saint Peter saith Ye know that ye were redeemed with the precious bloud of Christ as of a lamb without blemish and without spot 1. Pet. 1. 18 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services Vers 3. He shall offer it of his own voluntary will at the doore of the tabernacle That is he that will offer a burnt sacrifice he must do it voluntarily of his own mind and not be forced to it and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation that is at the doore of the court close within which the brasen altar for burnt-offerings stood The first of these might signifie the freedome of Gods grace in giving his sonne and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls but principally doubtlesse it was to teach them that in all service done to God it must be done freely and willingly or God will not accept of it The second was appointed to signifie that their sacrifices and so consequently any service that we perform were onely in and through Christ sanctified and made acceptable to God The tabernacle was a type of Christ that greater and more perfect tabernacle not made with hands Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father Vers 4. And he shall put his hand upon the head of the burnt-offering This was to testifie First that he acknowledged himself guilty of death Secondly that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul that all his sinnes should be laid upon it and so it should suffer death as it were in his stead in all which notwithstanding they that did this had not respect so much to the beast slain in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners as to Christ of whom these sacrifices were types who took upon him our sinnes and the curse due to our sinnes when he died for us Thirdly that he desired and would indeavour to consecrate himself wholly to Gods service as now he gave this sacrifice wholly to be offered upon the altar to the Lord crucifying all his sinnefull lusts and affections and yielding up his whole man to the obedience of Gods will in all things whatsoever And it shall be accepted for him to make
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â— And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâ—est shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâ—ion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâ—ferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâ—to the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so â—oâ—emay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ— stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâ—ne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâ—ll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâ—soever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ— cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ— evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâ—e Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâ—ock or else rather â—hey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâ—o mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ— Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâ—een years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt â—â—s own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâ—s O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâ—hstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ— then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâ—d Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâ—m that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ— that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ— his service That is according as the weight is more or lesse of those things which â—re committed to their charge Vers 8. And foure waggonâ— aâ—d â—ight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that â—t was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upâ—n their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâ—eâ— spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâ—r the priests into the service of the
miracle And yet I think not that the ground was all over covered two cubits thick as farre as a dayes journey reached round about the camp for where then did they spread them abroad when they had gathered them but that they lay here and there scattered the heaps being in many places two cubits thick Vers 32. He that gathered least gathered ten homers That is a hundred bushels for an ephah was near the same with our bushel and an homer contained ten ephahs Ezek. 45. 11 14. The ephah and the bath shall be of one measure that the bath may contain the tenth part of an homer and the ephah the tenth part of an homer and indeed hereby we may see how miraculously abundant this flight of quails was which makes the Psalmist say that God rained flesh upon them as dust and feathered fouls as the sand of the sea Psal 78. 27. And they spread them all abroad for themselves round about the camp To preserve them from putrifying to which end it is likely that they used art also in salting and drying them or else they were as miraculously preserved as sent for they eat of them a moneth together Vers 33. And while the flesh was yet between their teeth c. It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people and that he smote them with a very great plague while the flesh was yet between their teeth ere it was chewed to imply first the insatiable greedinesse of the people who after a moneths feeding on these quails were still so eager upon them secondly how opportunely the Lord punished them that they might see the Lord punished them for lusting after flesh and for their murmuring against Moses because they had it not he made the very flesh they had desired to be the cause of their destruction and while they were glutting themselves with these dainties they lusted after his wrath brake forth upon them and thirdly how fully he made good what he had before threatned vers 20. that they should eat flesh till it came out of their nostrils and it became loathsome unto them What this great plague was wherewith God smote them it is not expressed but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear and so hereof many of them dyed CHAP. XII Vers 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman c. Miriam is here named first and that as it may be probably conceived because she it was that began the quarrell and Aaron was stirred up by her and therefore also afterwards we see that she onely not Aaron was â—tricken with leprosie However by the providence of God doubtlesse it was the better to clear it that Moses was exalted by Gods speciall favour not by any compaâ—t amongst themselves that his own brother and sister did thus rise up against him What the ground or occasion of that quarrell was may seem questionable onely thus much is more then probable first that one main ground of their quarrell was their envy at the preheminence of Moses above them as appears by that their expostulation vers 2. Hath the Lord indeed spoken onely by Moses Hath he not spoken also by us Because Miriam was a prophetesse Exod. 15. 20. and Aaron the high priest and imployed by God together with Moses in fetching the Israelites out of Egypt therefore they grudged that the supreme power of government should be solely in Moses And perhaps this envy was newly stirred in Miriam because she being a prophetesse was not one of those seventy of whom mention is made in the foregoing chapter that were chosen to be assistants to Moses in the government of the people And secondly that whatever was the cause of this their quarrell against Moses yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite as it is in the margin not one of Abrahams holy stock and this was doubtlesse no other but Zipporah the Midianitesse for of her death we reade not and ordinarily in the Scriptuâ—es the Midianites and other neighbouring nations that inhabited Arabia Cush his land are called Cushites or Ethiopians as Hab. 3. 7. I saw the tents of Cushan or Ethiopia in affliction and the curtains of the land of Midian did tremble Vers 2. Hath the Lord indeed spoken onely by Moses hath he not spoken also by us That is have not we the gift of prophecy as well as he and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel Vers 3. Now the man Moses was very meek c. Implying that first he had given them no cause thus to quarrell with him and secondly that he was now content to swallow these affronts patiently and made no complaint but the Lord took his cause in hand Nor is it strange that Moses should thus commend himself if we consider that he did it by the immediate inspiration of the holy Ghost that his meeknesse might be a pattern for the Church in all ages and therefore elsewhere we see also that he relates his sinnes and weaknesses and thus also doth S. Paul speak of himself as 1. Cor. 11. 1. Be ye followers of me even as I also am of Christ and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings that here and there by Joshua or some other of the prophets after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning the death and buriall of Moses Vers 5. And the Lord came down in the pillar of the cloud and sâ—ood in the doore of the tabernacle and called Aaron and Miriam Before God had commanded Moses and Aaron and Miriam vers 4. to come all three together to the tabernacle of the congregation where being all three together and the cloud being withall descended to the doore of the tabernacle the Lord now from thence calls to Aaron and Miriam to stand forth both because he was now particularly to speak to them and not to Moses as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him Vers 7. My servant Moses is not so c. That is I do not make known my will to him so as to other prophets in dreams and visions but with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold But what is the meaning of this doubtlesse God is invisible Col. 1. 15. No man hath seen God at any time
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar â—lder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ— hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifiâ— him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth sâ—condly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10â— 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein â—ebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citiâ— Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey
slain and for the satisfaction of the people that they may know he did it by the speciall motion of my spirit because I the Lord have thus both approved and rewarded the fact say that is make it known that behold I give unto him my covenant of peace where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace first because they should peaceably enjoy it and secondly because the work of the priesthood was to make peace betwixt the Lord and his people Vers 13. And he shall have it and his seed after him even the covenant of an everlasting priesthood That is a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue But the dignity of being high priest should have come to him and his by descent may some say because he was the sonne of Eleazar Aarons eldest sonne I answer though he was so yet that it should not be removed to another family for want of his issue that was of Gods goodnesse and is here promised as the reward of his zeal Indeed the greatest doubt concerning this promise is whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this first that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon 1. Chron. 6. 4 15. secondly that if it be true which some hold that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas the sonne of Eleazar and conferred upon Eli who was of the stock of Ithamar yet in the dayes of Solomon it was again taken from Abiathar who was of Elies house and settled upon Zadok and so it came again into the line of Phinehas and so continued unto the Babylonian captivity 1. Kings 2. 25. and thirdly that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon yet we find that Esra that great priest and scribe was of his line Ezra 7. 1 c. and it may be probably thought that the high priests still continued in that line unlesse it were in those times when there was nothing amongst them but disorder and confusion Neither indeed is there any cause why we should understand this promise to be so absolute but in case of the sinnes of his posterity they might for a time be deprived of this dignity Vers 14. Zimri the sonne of Salu a prince of a chief house among the Simeonites It is particularly expressed how great a man he was whom Phinehas slew because herein the zeal of Phinehas was notably discovered Vers 15. He was head over a people and of a chief house in Midian He is reckoned one of the five Kings of Midian chap. 31. 8. Vers 17. Vex the Medianites and smite them c. These words smite them imply a promise of victory But why are they not to smite the Moabites as well as the Midianites first because he had already forbidden Israel to distresse the Moabites Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel secondly because the Midianites had the chief hand in the mischief as seems probable first by Balaams stay amongst them whâ—n Balak had left him in displeasure and secondly by this partiâ—ular fact of Cozbi who was a Kings daughter amongst them c. CHAP. XXVI Vers 2. TAke the summe of all the congregation of the children of Israel c. Of the two first numbrings of the people see Exod. 30. 11 12. and Numb 1. 1 2. But now the reasons of this third numbring of the people as we may gather by some passages were these first because this would make way to the more equall dividing of the land which they were presently to go about according as they found the tribes more or lesse in number see vers 53 54. Unto these the land shall be divided for an inheritance according to the number of names c. secondly to manifest how fully that which God had threatned chap. 14. 29. was now accomplished vers 64 65. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai For the Lord had said of them They shall surely die in the wildernesse c. Happely all the old company were not dead till this last plague wherein foure and twenty thousand were cut off and therefore it may seem expressely noted ver 1. that it was after the plague that God gave this charge to Moses and Eleazar for numbring the people because then God had exactly brought that to passe which he had long since threatned as they should now see in taking the number of the people thirdly to manifest Gods power and goodnesse in preserving unto them so many notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties and had so often by their sinnes provoked God to cut off many amongst them as also his truth and faithfulnesse who had so wondrously increased them as he promised their forefathers notwithstanding they had often by their rebellion provoked him to destroy them the more seasonable it was to comfort them in this kind because it was immediately after foure and twenty thousand had been taken away by the foregoing plague chap. 25. fourthly it was because they should hereby see Gods care over them and love towards them as Moses at their coming out of Egypt received Gods flock by tale so now before his death he must deliver them up by tale again Vers 4. Take the summe of the people from twenty years old and upward as the Lord commanded Moses c. That is after the same manner as he commanded Moses to number the people when they were newly come out of Egypt so hath he now again commanded to number them before their entring Canaan Vers 7. And they that were numbred of them were fourtie and three thousand and seven hundred and thirty At their last numbring the Reubenites were fourty six thousand and five hundred chap. 1. ver 21. so that this tribe was decreased two thousand seven hundred and seventy which may in part be ascribed to the conspiracy wherein they joyned with Korah Vers 10. And the earth opened her mouth and swallowed them up together with Korah c. This place according to our translation clears it beyond all exception that Korah was swallowed up into the earth together with Dathan Abiram ch 16. And they became a signe That is for an example that others might take warning by them as sea-marks are set up to give us warning of danger 1. Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Vers 11. Notwithstanding
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
imployments for the reading of the Bible that yet â—eap not that profit they might by their reading because they passe over many places which they understand not and how usefull it would be for them if they had some larger Notes of exposition by them then those can be that are in the margin of some Bibles which they might jointly reade together with the chapter they reade we may â—asily judge by the advantage which those short marginall notes have yiâ—lded to those that have made use of them Now though I dare not hope to go through such a work as this would be neither my strength nor years will allow me to propound such an aim to my self yet I hope it will be accepted if I may but contribute somewhat towards it and others may perhaps be stirred up to joyn their help to the same service I haâ—e aâ—ready through Gods assistance passed through the Historicall part of tâ—e old Testament and would hope to go forward if the Lord would be pleased to remove from us that heavy judgement of the sword and restore unto us â—eaceable times But for the present I could onely transcribe for the Presse this first part upon the five books of Moses and besides I am desirous to see what approbation this may find amongst those whose judgement may be farre better then mine own before I would adventure to send forth the rest There are onely two particulars wherein I shall need to give satisfaction for what I have done First I have not at all meddled with the many doubts tâ—at have been raised by Interpreters concerning the different wayes of translating some passages in the Originall Text but have onely endeavoured to unfold the meaning of the Text according to our last Translation onely I have for the most part taken in that reading also which is added in the margin of our Bibles If there be any man that stumbles at this I desire him to consider that I intended this work chiefly for those that onely understand their own language and such knotty disputes concerning the Originall must needs have mightily puzzled such readers but could never have been any way profitable for them And this I trust will satisfie him Again having made use of many learned Expositours in searching out the meaning of those places that I have undertaken to explain some may perhaps wish that I had some way insâ—rted their names as I went along to the end that for tâ—eir better satisfaction those that questioned any exposition might have had recourse to their works to peruâ—e what they had written therein And the truth is that had I from the beginning intended to publish these Notes it is most like that I shouâ—d have taken that course but considering as I said before that I looked chiefly to the satisâ—â—ing of those that are not skilled in such Authours I could not think it worth the while to revise the whole book for the doing of this This is all that I have to say onely I shall desire that those that will vouchsafe to peruse thâ—se my poore labours would have a Bible by them still reade the text there as they go for else I dare say they will not find that benefit by their reading which observing that course I hope tâ—ey may find I shall leave all to the good blessing of God and desire that if any good be done hereby the glory may all redound to him wâ—o is able to do much good by weak means To him I commend thee Christian Reader and rest Thine in the Lord Jesus ARTHUR JACKSON ERRATA Pag. 133. l 3. readâ— mâ—nner to appear to him 135. l. 14 r. me thâ—s 152. â— 25 r. â—â—t 1. 2. 158 l. 2â— r. reâ— 171. l. 2. r. Lord Jehâ—vah â—96 l. â—5 r. Hâ—r 202. l 4 r. Sanctuary and the 204 l. 2â— twinneâ— 219. l. 7 delâ— most 244 l. 41. Levit. 1. 261. l. â— hands 264 l 20. light holy 2â—6 l. 41. commended 278. l. â—4 five sacr â—ices 30â— l. 30. dwelt â—â—2 l 3. our Goâ—l 328. l â—4 â—he tent 339 l. 18. Lâ—v 2 2. 380. l. â—4 Aaron 382. l. 30 l ght holy 385. l. 40. t waâ— â—97 35 38 Suphah 40â— 14 15 20. Châ—mosh 40â— l. 14 right unto thus 430. l. 40. thiâ— it 4 7. l. 33. dâ—le l. y. 50â— l 41. peâ—sonâ— 5â—7 l 30. a basket â—48 l. 1. him l. 14 affâ—cted ANNOTATIONS On the first book of MOSES called GENESIS CHAP. I. IN the beginning God created the heaven and the earth Many of our best Expositours and that not without good probabilitie conceive these words to be a generall proposition concerning the whole creation which is afterwards more particularly unfolded by setting down in what time and in what order and manner this was done and what were the severall works of the six dayes to wit That in the beginning God created the heaven and the earth that is that all things were at first created by God the heavens the earth and all the host of them as it is afterwards expressed chap. 2. 1. or the world and all therein as S. Paul spake Act. 17. 24. This Moses affirmeth here in the first verse but then how after what manner and in what order they were created that is afterwards related in the following part of the chapter Yet others again that I think most probably understand this which is here said to be the work of the first dayes creation to wit that God in the beginning on the first day created the heaven that is the highest heaven the dwelling place of the Angels called the heaven of heavens 1. King 8. 27. and the earth that whole confused Chaos of earth and water which was as yet without form and void as it is afterwards described in the second verse And indeed because it is said Job 38. 6 7. that the morning starres sang together and the sonnes of God shouted for joy when God laid the foundations of the earth which is meant of the Angels it seems most probable that this highest heaven and so the Angels together with it were first created and so was a main part of the work of the first day It is true there is no mention made of the angels neither here nor in any other part of the chapter but that is because Moses purposely intended to relate onely the creation of things corporall and visible that happily as having regard therein to the rudenesse and weaknesse of that infant-Church of the Jews for whom he wrote this history For that the angels were at first created by God of nothing as all other things were is evident by many other places of Scripture as Psal 104. 4. Who maketh his angels spirits Col. 1. 16. By him were all things created that are in heaven and that are in earth visible and invisible c. Psal 148. 2 5. Praise ye him all his angels let them praise the name of the Lord for he commanded and they were
signe annexed to the covenant of works sealing death and damnation to them in case of disobedience and so assuring them of the event that would follow if contrary to Gods command they should eat of it namely that they should to their cost experimentally know the difference between good and evil Vers 16. The Lord God commanded the man saying c. Besides the morall law the law of Nature written in Adams heart whereby he knew exactly all things wherein he was bound to obey his Creatour the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent but by Gods command made unlawfull that the Lords absolute Dominion over him might be hereby made known and his disobedience might become the more manifest CHAP. III. NOw the serpent was more subtill then any beast of the field c. That it was the devil who in and by the serpent did seduce Eve is plain enough in other places of Scripture John 8. 44. Ye are of your father the devil he was a murderer from the beginning 2. Cor. 11. 3. But I fear lest by any means as the serpent beguiled Eve through his subtiltie so your minds c. 1. John 3. 8. For the devil sinneth from the beginning Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world But why then doth Moses speak no one word of the devil but onely mentions the serpent Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels because his purpose is to report the story according to the outward visible carriage of it herein accommodating himself to the rudenesse and capacity of that infant Church who had need of milk not of strong meat and of this serpent it is said that he was more subtill then any beast of the field to imply the reason why the devil made choice of this instrument rather then any other And he said unto the woman The serpent speechlesse in himself had his mouth opened by Satan who caused him to speak or spake in and by him as the Lord by an angel opened the mouth of Balaams asse Numb 22. 28. And the Lord opened the mouth of the asse and she said c. Why the woman was not astonished to heare a dumb creature speak is but a curious and causelesse question there is nothing said here to the contrary but that she might at first be afraid and yet afterwards be imboldned to talk with him Vers 5. For God doth know that in the day that ye eat thereof then your eyes shall be opened c. That is God knows that upon the eating of this fruit ye shall obtain a further yea a divine degree of knowledge equall unto that of God himself the Father Sonne and holy Ghost and thus the serpent doth cunningly wrest to a wrong sense the name formerly given unto this tree but upon another ground Vers 7. And the eyes of them both were opened c. The eyes neither of body nor mind were opened by any virtue or eâ—ficacie of the fruit they had eaten for why then were not the womans eyes opened so soon as ever she had eaten before Adam was seduced no this was another kind of opening the eyes then that which the serpent promised to wit an enlightning of their consciences to see the enormity of their sinne and the misery whereto they had thereby brought themselves And they knew that they were naked Naked both in soul and body which were bereaved of the image of God deprived of his glory and subjected to inordinate lusts thereupon to shame according to that Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies Questionlesse they saw and knew that they were naked before else why is it said chap. 2. 25. that they were not ashamed but now they saw it with shame which they did not before Vers 8. And they heard the voice of the Lord God walking in the garden in the cool of the day There needs no scruple be made either of the voice or walking of God if we conceive that he appeared in humane shape as afterwards usually unto Abraham And that this was in the cool of the day is added not onely to shew the time of the day and it may be meant either of morning or evening for in both cool winds are wont to arise but also to imply by what means the voice came to them to wit by the whisking of the wind And Adam and his wife hid themselves c. Being conscious of their sinne and therefore fearing the Majestie of God stricken with horrour and amazednesse they know not what to do but do what they can to hide themselves Vers 11. And he said Who told thee that thou wast naked As if he should have said Thou wert naked before without fear or shame and therefore whence comes it that thou art now ashamed surely because thou hast eaten of the forbidden fruit Vers 14. And the Lord God said unto the serpent c. Though Moses names onely the serpent for the reasons above mentioned yet both are here condemned the serpent as the instrument even as a father breaks the sword wherewith his child was slain and the devil as the chief authour and therefore is the judgement so exprest that whilst all is fitted to the serpent in a literall sense some particulars if not all do most fitly also though in a mysticall sense include the curse inâ—licted on the devil Vpon thy belly shalt thou go c. Either because he had extolled himself against man his creeping and feeding on the earth which before should not have been ignominious is accursed and made reprochfull now or which is more agreeable to the plain meaning of the words this going on his belly and feeding on dust was not the naturall gate and food of the serpent before but now he is adjudged thereto because of this fact Vers 15. And I will put enmitie between thee and the woman and between thy seed and her seed This is spoken 1. of the naturall Antipathy betwixt mankind and those detestable beasts the serpents 2. of the naturall enmitie betwixt mankind and the devil and his angels for though through Satans suâ—â—iltie covertly insinuating himself under another person men do indeed cleave to him and serve him yet naturally all men do abhorre and slie the devil as an enemy 3. of that holy enmity betwixt Christ together with all true believers the members of Christ and the devil and his angels together with all the wicked as they are the seed of the serpent John 8. 44. Ye are of your father the devil c. It shall bruise thy head This is spoken 1. of mens destroying serpents 2. and especially of Christs destroying the kingdome and power of Satan For as much then as the children are partakers of flesh and bloud he also himself likewise took part of
planted themselves in this place Vers 3. And slime had they for morter A kind of naturall lime plentifull in those parts and slimie like pitch Vers 4. Lest we be scattered abroad upon the face of the earth That is left hereafter when this place proves too strait for us we be scattered abroad upon the face of the earth in severall Colonies to severall places let us now whilst we are together do some thing that may get us a name leave some monument standing that may be famous throughout the world Vers 5. And the Lord came down to see the city and the tower Here as ordinarily elsewhere in the Scripture God speaks of himself after the manner of men God is every where present and seeth all things at all times that are done upon the face of the earth neither can he be properly therefore said to remove from one place to another so that this expression of the Lords coming down to see the city and the tower c. is onely to imply 1. That however the Lord did awhile wink at this their madde and proud attempt and suffered them to go on as if he took no notice of it yet at length by his judgement upon them he discovered that he was present with them and saw all their proceedings and 2. That this arrogant attempt of these Babel-builders was such as did indeed upon exact enquiry deserve the severity of Gods ensuing proceedings against them and that God was most just and righteous in all that he did to them Vers 26. And Terah lived seventy years and begat Abram Nahor and Haran That is he began to beget them one of these his sonnes was then born to wit Nahor for that Abram was not born till the hundred and thirty year of his father Terahs age is most plain if we compare diligently these places together Gen. 11. 32. And the dayes of Terah were â—wo hundred and five years and Terah died in Haran Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran Act. 7. 4. And from thence when his father was dead he removed him into this land c. For had Abram been born in the seventieth year of his fathers age when his father died two hundred and five years old he must needs be one hundred thirty five years old which cannot be For when Abram went into Canaan which was after his fathers death Acts 7. he was but seventy five years old Gen 12. 4. But on the contrary if Abram was seventy five years old when his father died in Haran two hundred and five years old it must needs follow that Abram was born when his father Terah was one hundred and thirty Vers 29. Milcah the daughter of Haran If this were as some conceive another Haran and not the brother of Abram and so the following clause the father of Milcah the father of Iscah be added to distinguish this from that other Haran the brother of Abram then is there no difficulty in this place But the most of Expositours conceive otherwise namely that both Mâ—lcah and Sarai otherwise called Iscah were the daughters of Haran the sonne of Terah and married to their uncles Abram and Nahor and yet is this no proof that such matches were then lawfull Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces the sisters of Lot and daughters of their brother Haran because they would not match with strangers in those corrupt times that vvere generally fallen from the tâ—ue Religion and that these matches vvere by speciall toleration or dispensation from God either at first permitted or at least aftervvard allovved and approved though othervvise unlavvfull by the common rule and lavv of Nature Vers 31. And Terah took Abram his sonne To vvit Abram having first discovered to him hovv the Lord had in a revelation charged him to leave his countrey and go into a land vvhich he vvould shevv him to vvit Canaan for it is clear Act. 7. 2. that God appeared to Abram in Vr of the Chaldees before he came to Haran and commanded him to go into Canaan so that Abram first motioned this remove though Terah be here first named because he vvas the father of the family And they came unto Haran and dwelt there This first remove vvas vvith a purpose to go into Canaan but being stricken in years or othervvise disabled for travel he stayed there in Haran and after a fevv years died CHAP. XII NOw the Lord had said unto Abram c. Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees and of Abrams removall after his father vvas dead from Haran vvhere for some years they had stayed for vvhy did he not abide in Haran Moses telleth us because vvhen God appeared to him in Ur of the Chaldees he had as is here related appointed him to go unto a land that he would shew him namely unto Canaan vvhich though God did not at first reveal unto him yet aftervvard he told him Vers 2. And thou shalt be a blessing That is He shall not onely be blessed but a blessing it self namely to his posterity to vvhom it should be a blessing that Abram vvas their father yea so blessed should he be that he should be a form of blessing men saying ordinarily The God of Abraham blesse thee c. and so making Abram an example of one singularly happy and blessed Vers 6. And Abram passed through the land unto the place of Sichem Moses calls these places whither Abram removed by the names whereby they were afterward known as sitting his speech to the men of that age werein himself lived Vers 11. Behold now I know that thou art a fair woman to look upon It is evidenâ— that Sarah was at this time above threescore years old for Abram was seventy five years old when he came first into the land of Canaan vers 4. and Sarah was but ten years younger then Abram Gen. 17. 17. yet no wonder it is though Sarah was at these years fair yea vers 14. very fair not in the eye of her husband onely but of the Egyptians also even her barrennesse was doubtlesse some help to the continuance of her beauty But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes whereto if we adde that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard even in her otherwiâ—e declining years it will not seem any way improbable that Sarah should at this time be so wondrous beautifull Vers 13. Say I pray thee thou art my sister That the Egyptians knowing her to be his wife might not kill him that then they might marry her Abram adviseth Sarah not to deny but to conceal this truth that
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
is the name whereby God expresseth his essence to us so farre as we are able to conceive him And it implyes 1. his incomprehensiblenesse as we use to say of any thing we would not have others to prie into It is what it is so God saith here to Moses I am what I am 2. his immensitie that his being is without any limits a man is a man an angel is an angel that is every creature hath a being but bounded and defined within such a compasse but God is an immense being that cannot be included within any bounds 3. that he is of himself and hath not a being depending upon any other I am that is by and from and of my self 4. his everlastingnesse I am before any thing was and shall for ever be there never was nor shall be time wherein God could not say of himself I am 5. that there is no succession of time with him for the understanding whereof see John 8. 58. Before Abraham was I am and then 6. that he giveth being to all things Vers 16. Go and gather the elders of Israel together c. That is the heads of their Tribes who doubtlesse had some place of authority and power amongst them for though in Egypt they lived in much disorder and confusion yet it cannot be thought but that they had some kind of government amongst them as is yet more evident chap. 5. 14. where we reade of officers of the children of Israel Now these the Lord commanded Moses to assemble and to deliver this message to them both that they might afterwards acquaint their brethren of the severall tribes with this message which God had sent and also that they might joyn with Moses in the name of all the people to desire of Pharaoh what God enjoyned them to desire Vers 18. And now let â—s go we beseech thee three dayes journey into the wildernesse c. God appoints them to petition onely for so much libertie that the denyall of this might render Pharaoh inexcusable and make the justice of God the more manifest both in destroying Pharaoh and delivering Israel neither was it necessarie that either God or they having other direction from God should reveal their whole counsel See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Vers 19. And I am sure that the king of Egypt will not let you go no not by a mighty hand If we reade this place as it is in the margin of our Bibles I am sure that the King of Egypt will not let you go but by a mighty hand the meaning then is plain to wit that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go But reading it as it is in our Bibles which agrees best with the originall it may happely be questioned how it can be said that the King of Egypt would not let them go no not by a mighty hand since it is evident that he did give them leave to go chap. 12. 31. and so the Lord tells Moses here in the following words I will stretch out my hand and smite Egypt c. and after that he will let ye go To which I answer that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go yet it might be well said that he would not let them go no not with a mighty hand because after that God had with a strong and mighty hand that is by many grievous plagues endeavoured to make him yield yet a long time he persisted in his obstinacy and would not let them go till at last he was even constrained to bid them be gone and indeed even then he said that more out of displeasure then a yielding spirit and therefore he soon repented of what he had said and when they were gone pursued after them with an army to fetch them back again CHAP. IV. Vers 1. ANd Moses answered and said But behold they will not believe me c. That is at first perhaps they will not believe me this being supposed what shall I do then Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him chap. 3. 18. they shall hearkâ—n to thy voyce we cannot well think that Moses did now absolutely question the truth of what God had said but that onâ—ly he objected that it may be at first till they saw something to move thereto they would be shy of giving credit to his words and so intimated his desire to know what in that case he should do And this indeed he had cause enough to suspect because by reason of Pharaohs great power they were like enough to doubt much at first especially whether Moses would be able to rescue them from their bondage the rather because they regarded him so little at first when upon his slaying of an Egyptian in the defence of an Israelitâ— he supposed his brethren would have understood how that God by his hand would deliver them as Stephen said Act. 7. 25. Vers 3. And he said cast it on the ground c. The generall end of this and the other following signes was to confirm the faith of the Israelites concerning the calling of Moses the more speciall end of this first miracle of turning his rod into a serpent and then into a rod again was to assure both Moses and the Israelites that God could and would make his shepherds crook so base and contemptible in it self terrible as a serpent to Pharaoh but comfortable to the Israelites that is that the rod of his government should affright the one but be the means of much good and happinesse unto the other Vers 6. Put now thine hand into thy bosome c. The end of this signe was also to put them in mind of Gods almightie power who was able thus suddenly to change things whereby both the Israelites might be comforted remembring that however they had been despised and abominable in the sight of the Egyptians yet God was able to give them favour in their sight and however to restore them to their former libertie by an outstretched arm and withall Moses might be encouraged as considering that however his estate might now seem base and contemptible even as a thing leprous and vile yet God was able to make him a glorious instrument of Israels deliverance Vers 10. O my Lord I am not eloquent c. That is I am not a man of a free and ready speech as it is fit they should be that are implyed in such a service but of a slow speech and a slow tongue Nor doth this contradict if thus understood that which S. Stephen said of Moses Acts 7. 22. that he was mightie in words and in deeds for a man that is of greatest abilitie to speak wisely learnedly and perswasively may yet have some great imperfection in regard
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of sâ—all dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou canâ—t not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a
very grievous hail such as hath not been in Egypt since the foundation thereof That is since it became a land inhabited for so this is explained vers 24 there waâ— hail c. such as there was none like it in all the land of Egypt since it became a Nation And hereby also it is manifest that there was sometimes rain and hail too in Egypt though very rarely and not so ordinarily as in other lands Vers 19. Send therefore now and gather thy cattle c. This he saith chiefly to set forth the terrour of this plague if you provide not saith Moses all will be lost and withall it aggravates the sinne of the Egyptians that having had experience of Gods displeasure yet would not be forewarned that would not be wonne by judgements nor mercie Vers 23. The Lord sent thunder and hail and the fire ran along upon the ground c. The description here given us of this strom of hail is to shew that iâ— came not by the ordinary course of nature but was a supernaturall and extraordinary work of God as appeared 1. in that it fell upon all the land of Egypt vers 25. whereas storms of hail seldome extend so farre 2. that it came at the very houre almost prefixed beforehand by Moses vers 18 3. that onely in the land of Goshen where the Israelites dwelt there was no hail vers 26. 4. that the hail that fell was of such a bignesse and that in Egypt where there seldome was any hail at all that it did not onely destroy their corn and herbs but also brake their trees and killed both man and beast that were in the storm vers 25. and so also the Psalmist saith Psal 78. 47 48. He destroyed their vines with hail and their sicamore trees with great hailstones He gave up their cattle also to the hail and their flocks to hot thunderbolts and so again Psal 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail even fire that ran along upon the ground yet were not the hailstones melted with the heat of the fire nor the flaming fire quenched with the hail Vers 27. I have sinned this time That is now I cannot but acknowledge my sinne he intended not doubtlesse to intimate that he was formerly innocent and had been punished unjustly though now indeed at this time he had sinned against God but his purpose was to make known that now he did plainly see and therefore did willingly at this time acknowledge it that he had sinned against God and therefore that God was righteous and he and his people wicked Vers 29. As soon as I am gone out of the citie I will spread abroad my hands unto the Lord. This time was set by Moses that as soon as he was gone c. he would spread abroad his hands to wit in prayer unto the Lord either with respect to that privacy of retiring by himself which he intended when he undertook to perform this duty or else to testifie his own confidence in God that was not afraid to go out into the open field notwithstanding this fearfull storm of hail which God had sent upon the land Vers 30. I know that ye will not yet fear the Lord God That is though ye have seen and felt so much of Gods power and wrath and now seem to yield and to begge for mercie yet I am sure that as yet ye will not truly repent and fear the Lord. This Moses might well say he knew because of their carriage of themselves at present in that they sought not after the way of worship of the true God but onely cryed out to have the plague stayed But besides God had told Moses that Pharaoh should harden his heart untill he were destroyed and this he tells Pharaoh before he prayed for him that so Pharaoh might not boast when the plague was gone that he had deceived Moses and to let him know that he saw cause sufficient why he should at this time make tryall of him yet once more by praying that this plague might be removed as he desired though he knew beforehand that he would be never a whit the better for it Vers 31. And the flax and the barley were smitten It seems that in Egypt they sowed their barley at the same time with their wheat which we do not and there the barley would be by farre the forwardest CHAP. X. Vers 5. ANd they shall eat the residue of that which is escaped which remaineth unto you from the hail c. Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent to wit when the wheat and the rie might be destroyed which when the hail fell were not yet grown up chap. 9. 32. and the like we must hold concerning the other plagues Vers 6. Which neither thy fathers nor thy fathers fathers have seen c. The meaning of this is not that they had never before seen locusts in Egypt for all Histories witnesse that Egypt is often troubled with locusts but that they had never seen such multitudes of them nor any that did so much mischief as these should do Vers 7. How long shall this man be a snare unto us This word Snare usually signifieth the means of destruction See chap. 23. 33. They shall not dwell in thy land lest they make thee sinne against me for if thou serve their gods it will surely be a snare unto thee Josh 23. 13. They shall be snares and traps unto you and scourges in your sides and thorns in your eyes untill you perish c. and so the word is taken here Vers 10. Let the Lord be so with you as I will let you go c. This is spoken scoffingly expressing his firm resolution that they should not all go as they desired and that by way of scorn and derision Let the Lord be so with you as I will let you go as if he should have said May your great God you boast of be with you and prosper you if I consent to this which you desire of me you have a high opinion of your mighty God and what great things he will do for you if I let you go upon those terms that you propound let it be thought that your God was with you and that he delivered you Look to it for evil is before you That is ready to fall upon you Some expound this to have been spoken by way of reproof as understanding by evil the evil purpose of the Israelites evil is before you that is though you pretend onely a desire to go a little way to offer sacrifice yet you have a wicked fraudulent intention herâ—in even to carrie away this whole people from being under my government but doubtlesse it is rather spoken by way of threatning and by evil is meant the evil he would do to them if they would not accept the favour now proffered them but persevere
ground at the mill Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill Vers 30. And there was a great cry in Egypt for there was not a house where there was not one dead Either therefore the eldest and chief of the family was slain in those houses where there were no children or else the words must be taken figuratively there was not a house where there was not one dead that is there was not a house that had a first-born where there was not one dead or there was scarce any house without one dead in it generally the first-born were slain in every house as elsewhere the Scripture useth the like expression Jer. 5. 1. Runne ye to and frâ— through the sâ—reets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgement that seeketh the truth and I will pardon it John 12. 19. Perceive ye how ye prevail nothing behold the world is gone after him Vers 31. And he called for Moses and Aaron by night c. That is Pharaoh sent messengers to Moses and Aaron to call them up and bid them presently to go away with the Israelites as they had desired For that Moses and Aaron went not now to Pharaoh may be probably gathered from that which Moses had said to Pharaoh a while before chap. 10. 29. Thou hast spoken well I will see thy facâ— again no more Yea indeed so violent were the people in hastening them away that it is not likely they would allow the delay of their going to Pharaoh Vers 33. And the Egyptians were urgent with the people c. With humble and earnest entreaties Exod. 11. 8. And all these thy servants shall come down unto me and bow down themselves unto me saying Get thee out c. Vers 35. And they borrowed of the Egyptians jewels of silver c. To wit at that time when they were going away I know that many Expositours hold thaâ— this was done before betwixt the plague of the three dayes darknesse and this last of the death of their first-born But I see no reason why we should not think it was done in the order as here it is related especially considering that when the Egyptians were now in such distraction of sorrow and thereupon so importunate with the Israelites to go they were most likely to lend them whatever they would desire to borrow that they might hasten them to be gone Vers 36. And they spoyled the Egyptians To wit by carrying away their jewels and other ornaments which they had borrowed of them It is evident according to our translation that the Israelites alledging that they weâ—e to keep a solemn feast unto the Lord in the wildernesse desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time and that the Egyptians lent them those things as not knowing nor believing any other but that they intended onely a three dayes journey into the wildernesse there to sacrifice unto the Lord yet withall as evident it is that they never intended to restore them again but to carry them quite away and that not onely by Gods permission but by his exprâ—sse command for he had enjoyned them by Moses to do so chap. 11. 2. and had told them that by this means they should spoyl the Egyptians chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein is this that they did not say they would bring these things again but onely desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended to wit to carry them quite away with them Now in all thiâ— notwithstanding we cannot charge the Israelites with sinne because they therein obeyed the commandment of God whose word to obey can never be â—â—il And much lesse can we charge God with unrighteousnesse God forbid His will is the supreme rule of all righteousnesse and needs it must be good and just which he commands Besides all that is in the world is Gods and is it not lawfull for him to do what he will with his own Matth. 20. 15. The riches of the Egyptians were more Gods then theirs and most just it was with God by this means to recompence the Israelites for the hard service and injuries they had suffered in Egypt and as it were to pay them their wages which the Egyptians had most unjustly detained from them Vers 37. The children of Israel journeyed from Rameses to Succoth Which signifieth boothes so called because there the Israelites made them boothes of the boughs of trees in remembrance whereof was the feast of tabernacles Levit. 23. About six hundred thousand foot that were men besides children This shews the virtue of that promise Gen. 46. 3. I am God the God of thy father fear not to go down into Egypt for I will there make of thee a great nation Vers 38. And a mixed multitude went up also with them c. That is strangers men of severall Nations both such as were servants to the Israelites and others sojourning there who were moved by Gods mighty works to go out of Egypt with them and that doubtlesse the rather because Egypt must now needs be in a sad estate by so many grievous plagues as God had brought upon them Vers 40. The sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years The speech is figurative for the meaning is that from Abrahams calling out of Chaldea to sojourn in the land of Canaan unto this departure of the Israelites out of Egypt was foure hundred and thirty years as S t Paul explains it Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull c. See the notes upon Gen. 15. 13. Vers 46. Neither shall ye break a bone thereof This was enjoyned the Israelites as most other of the ceremonies that were to be observed in eating the Paschall lambe that it might put them in mind in what haste they were at their going out of Egypt when they were first commanded to keep this ordinance and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence But withall God intended hereby the more manifestly to discover that the Paschall lambe was a type of Christ our Passeover or Paschall lambe as the Apostle calls him 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure for when the souldiers had broken the legges of the two thieves that were crucified with Christ which they used to do to them that were crucified before they were yet dead thereby to makâ— their sufferings the greater coming to Christ and finding
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
sea passed as it were through death to life the red sea being the means of saving them and of the destruction of the Egyptians so Christ by the waters of Baptisme as the outward signe doth save us our enemies sinne and death being utterly destroyed And the waters were a wall unto them c. That is standing up as a heap Psal 78. 13. He made the waters to stand as an heap and so as a wall of defence to them on their right hand and on their left Vers 24. The Lord looked unto the host of the Egyptians through the pillar c. That is whereas hitherto the Lord had suffered them to go on and seemed not to regard them now he began to shew himself in his displeasure against them And troubled the host of the Egyptians That is the Lord caused grievous tempests and storms to fall upon them thunder and lightnings and hail and rain See Psal 77. 17 18. The clouds poured out water the skies sent out a sound thine arrows also went abroad The voyce of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook Hereby he struck them with an apprehension of Gods wrath overthrew their tents put them all into disorder and made such a tumult in their host that flying in this disorder they runne one against another and were troubled in their flight Vers 25. And took off their chariot-wheels that they drave them heavily c. That is the Lord by his rain and tempests had so softned the ground that their wheels were clogged and sunk into the ground whereby some might be broken and taken off all drove heavily and had much adoe to get forward Vers 30. And Israel saw the Egyptians dead upon the seashore The Israelites being gotten over to the other side saw no doubt how upon Moses stretching forth his hand again over the read sea the waters that stood before up on heaps came rowling in upon the Egyptians who had followed the Israelites close behind them and so drowned them and so it is said in the following verse that Israel saw that great work which the Lord did upon the Egyptians But afterwards they saw also the dead bodies of the Egyptians upon the shore and if they waited not some time for this it was doubtlesse an extraordinary work of Gods power since dead bodies that sink under water do not usually flote upon the water that so they may be driven upon the shore till they have been some few dayes under water But happely indeed the Israelites might wait so long by the sea side expecting to furnish themselves with the spoyl both of the dead bodies and their carriages Nor did the sight of the Egyptians being now but dead carcases crosse the truth of that which Moses had said ver 13. The Egyptians whom ye have seen to day ye shall see them again no more for ever CHAP. XV. Vers 2. THe Lord is my strength and song That is the Lord it is that hath subdued and destroyed our enemies being weak in our selves we are strong in him who hath fought for us and the Lord it is therefore of whom I mean to sing and whose praise I desire in my song to set forth and this is the first song which we meet with in the Scriptures He is my God and I will prepare him an habitation Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service Vers 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against theâ— That is by many glorious and miraculous works declaring the transcendent greatnesse of thine excellency hast thou overthrown the Egyptians who in rising up against thy people did rise up against thee Thou sentest forth thy wrath which consumed them as stubble That is which did suddenly and utterly consume them for stubble is consumed when the fire takes it and is gone on a sudden and whereas when wood is burnt there will be coals left when the stubble is burnt it scarce leaves any ashes behind it Whence is that also of the Prophet Isa 47. 14. Behold they shall be as stubble the fire shall burn them there shall not be a coal to warm at nor fire to sit before it Vers 8. And with the blast of thy nostrils the waters were gathered together In this phrase the blast of thy nostrils it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea chap. 14. 21. for so he seems to explain himself in the 10. verse of this chapter Thou didst blow with thy wind the sea covered them as also to the anger and wrath of God which caused him thus to divide the sea for so usually the wrath of God is expressed in Scripture and that by a metaphoricall speech taken from men who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times as Job 4. 9. By the blast of God they perish and by the breath of his nostrils are they consumed and so in many other places And though the dividing of the red sea was a work of mercy in regard of the Israelites yet was it an effect of his high displeasure against the Egyptians Yea therefore did the Lord lead the Israelites that way that the Egyptians following them might be taken as in a trap and overwhelmed with the waters Vers 11. Who is like thee glorious in holinesse fearfull in praises doing wonders That is there is none either amongst the false Gods of the heathen or amongst their great ones Gods upon the earth that is in any degree worthy to be compared to thee O Lord who art glorious in holinesse c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone which is that indeed which makes God incomprehensibly glorious and fearfull in praises because we cannot think of those praises which are due unto the Lord but we must needs be stricken with an awfull fear of his Majesty and he is said to do wonders because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man Vers 12. Thou stretchedst out thy right hand the earth swallowed them The Egyptians that were drowned in the red sea are here said to have been swallowed up of the earth not onely because they did at first sink down into the earth in the bottome of the sea but also because being cast up by the waves upon the shore many of them at least were there no doubt thrown into pits by the Israelites and buryed to avoid the corruption of the aire and so did all of them return to the earth from whence they were taken Vers 13. Thou hast guided them in thy strength unto thy holy habitation That is towards the land of Canaan for by the Lords holy habitation here
the rudest and most tumultuous amongst them and hereupon Moses might ground these words of his But howsoever their behaviour being so full of fury as it was he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity Vers 5. And the Lord said unto Moses Go on before the people c. That is toward the rock Horeb and mention is made of going before the people for the encouragement of Moses as if he had said Fear them not though they are thus enraged they shall do thee no harm And take with thee of the elders of Israel That is all the people shall not go up with thee to the rock to see the miracle onely some of the elders thou shalt take along with thee that they may be eye-witnesses of that which is to be done and afterwards affirm the truth of what they had seen amongst the people When many years after this the Lord did again after the same miraculous manner give them water out of the rock it was done openly before all the people Numb 20. 8. Take the rod saith the Lord and gather thou the assembly together thou and Aaron thy brâ—ther and speak ye unto the rock before their eyes and it shall give forth his water and this makes some question why God would not have it so now but onely that some few of the elders go up with Moses to see the miracle wrought But seeing there is no reason given for it in the text it is sufficient for us to say that God in his wisdome saw it fit to have it so yet the most probable reason that can be given is this That God ordered it so the better to try the faith of his people and therefore having determined that the rock should give forth water in some hollow place where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought he onely enjoyned that some of the elders should go up with Moses to be eye-witnesses of what was done the rest of the people waiting below till the streams of the water came rushing down amongst them as it is expressed Psal 78. 1. 5 16. He clave the rocks in the wildernesse and gave them water as out of the great depths he brought streams also out of the rock and caused waters to runne down like rivers And thy rod wherewith thou smotest the river take in thine hand and go c. That is the rod wherevvith thou smotest the river Nilus in Egypt when the waters thereof vvere turned into bloud See Exod. 7. 20. Vers 6. Behold I will stand before thee there upon the rock in Horeb. Hereby it is evident that vvhen Moses came to the rock there vvas there some visible signe of Gods glorious presence to be seen there upon the rock though vvhat it vvas the Scriptures being silent vve cannot affirm vvhich doubtlesse did vvondrously strengthen the faith of Moses and the elders that vvere vvith him And Moses did so in the sight of the elders of Israel That is he struck the rock and immediately the waters gushed forth And thus the Israelites had not onely water for the quenching of their thirst and that not for the present onely but for some good time after the stream of water that brake out of the rock becoming a river that ranne along in this desert unto severall places where after this they had their stations whence it is that the Apostle saith that this rock followed them meaning the water that gushed out of this rock but withall in the rock and the waters issuing from thence they had an extraordinary sacramentall signe or type of Christ and the benefits that redound to poore sinners by him For so the Apostle saith 1. Cor. 10. 4. They did all drink the same spirituall drink for they drank of the spirituall rock that followed them and that rock was Christ For as that rock in the wildernesse being struck by the rod of Moses gave forth waters for the quenching of the Israelites thirst so Christ upon the crosse being smitten with the rod of Moses the curse of the law yields forth both in his righteousnesse and the spirit of grace derived to believers from him that living water wherewith their dry and thirsty souls are refreshed so that they shall never thirst again as our Saviour saith John 4. 16. Vers 8. Then came Amalek and fought with Israel c. That is the posterity of Amalek a Duke of the posterity of Eliphaz the sonne of Esau Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their countrey they came out to resist them and lying in ambush smote the hindermost of them even all that were feeble behind thee Deut. 25. 18. Vers 9. And Moses said unto Joshua Chuse us out men c. Thus early it seems was Joshua chosen by Moses as his lieutenant or at least one that should have a speciall stroke in matters of warre I will stand on the top of the hill with the rod of God in mine hand There Moses might be seen holding his rod in his hand as an ensigne to strengthen the faith of the people Vers 10. Moses Aaron and Hur went up to the top of the hill This could not be that Hur the sonne of Caleb who was but fourtie years old when he searched the land of Canaan If we may credit Josephus he was the husband of Miriam Moses and Aarons â—ister Vers 11. And it came to passe when Moses held up his hand that Israel prevailed c. And this lifting up of his hands was chiefly to hold forth the rod as an ensigne to strengthen the faith of the souldiers but yet withall it served to expresse the lifting up of his heart in prayer to God the lifting up of the hands being the usuall gesture of one that prayes so that this different successe of the Israelites accompanying the different gesture of Moses body was purposely by the providence of God appointed to be a reall expression both how forcible Moses prayers were and also how weak the Israelites were in themselves if God of whose assistance the rod was a signe should not stand on their sides Vers 12. But Moses hands were heavy and they took a stone and put it under him c. Which shows that he was weary with standing so long as well as with lifting up his hands And Aaron and Hur stayed up his hands c. The common opinion is that Moses held up the rod of God in both his hands and that his hands were weary at length and so sometimes sinking down not so much through his weaknesse by reason of age for fourty years after this his naturall force was not abated Deut. 34. 7. as by the continuall labour of reaching up his hands so long together and that too when his
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
people come unto me to enquire of God That is to enquire both concerning religious and civill affairs wherein they are doubtfull what the will of God is Vers 16. And I do make them know the statutes of God and his laws That is I make known to them what the will of God is and what he hath determined shall be done for though they had not yet the law of God in writing as afterwards they had when they came to mount Sinai yet the Church was never without a law both concerning the duties of Gods worship and their conversing with one another wherein Moses informed them when they made any question what the will of God was either by the direction and instinct of Gods spirit or by enquiring of God in cases that were more difficult and there shewing what answer the Lord had given him Vers 17. And Moses father in law said unto him The thing that thou doest is not good c. Thus was the Lord pleased to teach his servant Moses humility imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of Vers 19. I will give thee counsell and God shall be with thee That is I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee Be thou for the people to Godward that thou mayest bring the causes unto God That is matters of lesse moment easie to be decided referre to some inferiour officers but in matters of more importance and greater difficulty where there is need of one to enquire of God there do thou still imploy thy self that is both in consulting with God and then in returning an answer to the people Vers 21. Rulers of thousands and rulers of hundreds rulers of fifties and rulers of tennes That is of so many families The meaning is that there should be a ruler or judge appointed over every tenne families in each tribe and so another over every fifty families c. and so by this means a goodly order was to be established amongst them to wit that every tribune appointed to be judge over a thousand families had under him ten centurions that is judges over hundreds and every centurion had under him two rulers over fifties and every ruler over fifty had under him five which were set over ten families Vers 23. Then thou shalt be able to endure and all this people shall also go to their place in peace That is whereas formerly when Moses did all alone they oft returned their controversies being undecided or else were constrained to attend a long time now they should be soon dispatched and so go to their place that is their severall dwellings or tents in peace that is their controversies ended and their minds quieted c. Vers 25. And Moses chose able men out of all Israel c. To wit by the peoples consent who brought fit men unto him Deut. 1. 13 14. Take ye wise men and understanding and known among your tribes and I will make them rulers over you And ye answered me and said The thing which thou hast spoken is good for us to do Vers 27. And Moses let his father in law depart c. Though this be here added to conclude the story yet it doth not follow that he went presently away But of this see more Numb 10. 29. CHAP. XIX Vers 1. IN the third moneth when the children of Israel were gone forth out of the land of Egypt the same day came they into the wildernesse of Sinai That is the very day of the newmoon which was the first day of every moneth among the Hebrews so that they came into the wildernesse of Sinai about five and fourty or six and fourty dayes after they came out of Egypt for they came out of Egypt on the fifteenth day of the first moneth from whence if wâ— count fourteen dayes remaining of the first moneth for their moneths were according to the course of the moon and the whole nine and twenty dayes of the second moneth the first day of the third moneth when they came before mount Sinai was the foure and fourtieth day after they came out of Egypt six dayes after which the Law was given whâ—reon afterward was kept the feast of Pentecost that was fifty dayes after the Passeover Vers 4. And I bare you on eagles wings c. This is meant of the whole course of Gods providence over them from their deliverance out of Egypt unto this time and implyes how speedily safely and with what tender affections and care he had brought them thither carrying them over all difficulties out of the reach of danger in a manner as if they had been carryed through the aire Vers 6. And ye shall be unto me a kingdome of priests and an holy nation That is a nation whom God hath by a speciall priviledge separated from others and consecrated to himself Vers 9. Lo I come unto thee in a thick cloud That is I will now out of hand meet with thee upon the mount Sinai in a thick cloud for this is not meant of that cloud which went before the Israelites to shevv them their vvay in their travails through the vvildernesse and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle but of that cloud mentioned aftervvard vers 16. vvherein God spake â—o Moses upon the mount And it came to passe on the third day in the morning that there were thunders and lightnings and a thick clâ—ud upon the mount Vers 10. Let them wash their clothes Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit especially vvhen they come into Gods presence Vers 11. And be ready against the third day c. Which vvas fifty dayes after the passeover at vvhich time the feast was aftervvard kept usually called Pentecost the day vvhereon the fiery lavv vvas given and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel This therefore vvas not the third day of the moneth for then it could not have been the fiftieth day after the passeover that the Lavv vvas given and some dayes after their coming to Sinaâ— on the first day of the moneth vers 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people but the third day after God gave Moses this charge concerning his preparing and sanctifying the people Vers 12. And thou shalt set bounds unto the people round about c. This was commanded first to strike their hearts with the greater reverence of God secondly to bridle the curiosity of man in searching into Gods secrets and to teach them to be content with the bounds which he hath set them thirdly to provide for their weaknesse who would else have been slain with the glory of his presencâ— See chap. 20.
the people were so terrified at the manner of the giving of the Law when the Elders had desired of Moses that he would recieve from God his statutes and judgements that they then afterwards might recieve them from him the Lord consented hereto and so the people were sent away to their tents and Moses went up to the top of the mount Deut. 5. 30 31. Go saith the Lord to Moses say to them Get you into your tents again but aâ— for thee stand thou here by me c. Vers 22. Say unto the children of Israel Ye have seen that I have talked with you from heaven This is premised as a reason of the following precept because ye onely heard me speak out of heaven ye saw no image therefore ye shall make no image Now it is said here that God spake unto them from heaven though he spake to them from the midst of the fire on the top of Mount Sinai either because it was the voyce of God who dwelleth in the heavens or because the aire is also usually called the heaven as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven Vers 24. An altar of earth shalt thou make unto me c. This is meant of such altars as they should be appointed to rear as they were upon the way untill they came to the place which the Lord should choose to settle his worship there and happely of altars reared afterwards upon extraordinary occasions And these they must make either of earth or of rough stone as ver 25. both that the worthlessenesse of the matter and form might shew that God would not have them places of his worship for perpetuity and likewise that they might be types of Christs humane nature for Christ is our altar Hebr. 13. 10. We have an alâ—ar whereof they have no right to eat which serve the tabernacle and of the mean and contemptible condition wherein Christ lived upon the earth of which the Prophet speaks Isa 53. 2. He hath no form nor comlinesse and when we shall see him there is no beauty that we should desire him See the note also upon Exod. 27. 1. In all places where I record my name I will come unto thee and I will blesse thee Together with that foregoing precept for the service of God he addes a promise of his presence his gracious acceptance of their sacrifices and service as also his blessing that should attend them thereupon onely this is limited to the places that he should choose to put his name there as he speaks elsewhere Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek c. And the reason of adding this here seems to be 1. to restrain them from rearing altars wherever themselves pleased they must do it onely in places which he should choose to record his name there and 2. to restrain them from having any superstitioâ—s conceits in time to come of these places where altars had been raised for the worship of God for saith the Lord into whatever places you come if I there appoint you to build an altar I will accept of your service and will blesse you in one place as well as in another And for this very cause it was as I before observed that the Lord commanded such slightnesse in making their altars to prevent superstition that the people might see they were not intended for succeeding times Vers 25. Thou shalt not build it of hewen stone See the notes upon the foregoing verses If thou lift up thy tool upon it thou hast polluted it Namely by transgressing the commandment of God Thus that which in mans judgement and art should polish it Gods Law maketh to be a pollution so is it with humane wisdome in preaching the Gospel 1. Cor. 2. 4. And my preaching was not with enticeing words of mans wisdome but in demonstration of the spirit and of power Vers 26. Neither shalt thou go up by steps unto mine altar c. This was also so given in charge concerning altars to be raised upon extraordinary occasions and which were not to continue for constant use for it is evident by the height of Solomons altar which was ten cubits high 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon though doubtlesse they were not such steps as are in ladders whereon whilest they went up there might be danger of discovering their nakednesse to those that were beneath them and though the altar which Moses made for the Tabernacle was but three cubits high yet it is said that the sacrificers did ascend up to it and descend down from it Lev. 9. 22. Aaron came down from offering of the sinne-offering and therefore there was some kind of ascending to this altar also Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions or else the steps forbidden are not all kind of stairs but such as are on ladders whereon there might be danger of discovering the Priests nakednesse which God would have prevented 1. for comelinesse and honesty sake and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites CHAP. XXI Vers 1. NOw these are the judgements which thou shalt set before them That is the judiciall laws Vers 2. If thou buy an Hebrew-servant c. Divers wayes the Hebrews came to be sold for servants to their brethren for 1. sometimes being condemned for theft they were sold by the judges that so satisfaction might be made to the owner for the goods they had stollen if otherwise they were not able to make satisfaction chap. 22. 3. If he have nothing he shall be sold for his theft 2. by reason of poverty they might sell their children for servants as is â—vident in the 12. verse of this chapter or themselves Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poore and be sold unto thee c. 3. in case of debt which they were not able to pay they and their children might be sold as servants for satisfaction of the debt whence is that complaint of the poore widow 2. King 4. 1. The creditour is come to take unto him my two sonnes to be bondmen and that in the parable Mat. 18. 25. For as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Now in all these cases here is a law given concerning the time of their service namely that they should serve those that had bought them onely six years and that in the seventh year they should set them free Elsewhere it is evident that if the year of Jubile fell within the compasse of those six years their servants were then also to be set free though it were but a year
See Deut. 4. 15. but this is spoken because of the scituation of this saphir work that it was beneath the signes of his glory as a pavement under the feet Vers 11. And upon the Nobles of the children of Israel he laid not his hand That is though these Elders and Nobles of Israel saw the glory of God in an extraordinary manner upon the mount yet God was pleased to spare them that they received no hurt thereby which is noted as a speciall mercy of God in regard that men yea the greatest and noblest of men by reason of their frailty are not able to endure such a manifestation of glory should not God withold it from being â—urtfull to them Also they saw God and did eat and drink That is Aaron and his sonnes The Elders and Nobles of Israel before spoken of saw the signes of Gods presence and yet were so farre from receiving any hurt thereby that returning home again unto the people where they had before their coming up into to the mount offered up divers sacrifices to the Lord they did there with their peace-offerings feast together rejoycing in the goodnesse of God to them and the honour he had done to them Vers 12. And the Lord said unto Moses Come up to me into the mount c. Hitherto Moses stood afarre off with the seventy Elders now he is called nearer as God had before said ver 2. And Moses shall come near unto the Lord c. And be there That is continue there Thus God makes known to him that his stay should be now longer then usuall and thereupon it is that he takes order ver 14. that Aaron and Ur should in his room determine the affairs of the people Vers 13. And Moses rose up and his minister Joshua Joshua was not before mentioned ver 1. because he was as Moses minister and continuall attendant and therefore it was not necessary that he should be expressed by name See chap. 32. ver 17. Vers 14. Tarry ye here for us c. Either this must be meant of such a stay in that place of the Mount as that withall they might go as oft as they pleased unto the people or else rather this word here must be taken in a larger extent comprehending the place where the people were in their tents and onely implying that they should not go up with him to the top of the mount Vers 16. And the seventh dâ—y he called unto Moses â—â—e of the â—idst of the cloud Moses having staid six dayes in the higher part of the mount but without the cloud that in that time his mind might by degrees be taken off from all worldly thoughts and cares and raised up with a desire and longing expectation of beholding Gods glory to which he was not yet admitted upon the seventh day God called him and he went into the midst of the cloud Vers 18. And Moses was in the cloud fourty dayes and fourty nights To wit after he went into the midst of the cloud and was there with God for so it is expressed chap. 34. 28. And he was there with the Lord fourty dayes c. All which time Joshua it seems stayed upon the mount without the cloud waiting for Moses sustaining himself happely all the while with the Manna that fell from heaven and the water of the brook mentioned Deut. 9. 21. that descended out of the mount for there Moses found him when he came down from God neither did he know what the Israelites had done in the camp See Exod. 32. 17. But for Moses he was with God within the cloud all those fourty dayes and fourty nights and therefore doubtlesse did neither eat nor drink wherein his condition was a shadow of the life of the glorified Saints in Gods presence in heaven but was continually imployed in beholding the glory of Gods presence in receiving instructions from God about all things that concerned his people and viewing that pattern of the tabernacle and all things belonging thereto which was shown him in the mount CHAP. XXV Vers 5. ANd shittim wood This was doubtlesse some choice kind of wood of great esteem in those times as Box and Ebony and such sorts of wood are now amongst us which either they procured from the places adjoyning in the wildernesse where it grew it seems in great abundance and thence happely that place in the plains of Moab where the Israelites pitched their tents was called Abel-shittim Num. 33 49. or else it was brought out of Egypt at least by the richer sort of them for their own private use in their tents or household utensils which seems the more probable because of that passage Exod. 35. 24. Every man with whom was found shittim-wood for â—ny work of the service brought it whereby it seems that some of them had it lying by them as a choice treasure Vers 8. And let them make me a sanctuary That is the tabernacle consecrated to God for the duties of his publick service the visible signe of Gods presence with and protection of his people Levit. 26. 11 12. And I will set my tabernacle among you and my soul shall not abhorre you and I will walk among you c. It was a type 1. of Christs person whence he is said to be Heb. 8. 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man by whom God doth manifest himself unto us and in whom we have accesse unto God and 2. of the Church the habitation of God by the spirit 2. Cor. 6. 16. Ye are the temple of the living God c. and every Christian in whose heart God dwelleth Heb. 3. 6. Whose â—ouse are we if wâ— hold fâ—â—t the confidence â—nd the rejoycing of hope firm unto the end Tâ—â—â— I may â—wâ—â—l â—â—ongâ—â— thâ—â— This iâ— addâ—◠〈◊〉 â—â—â—rong moâ—iâ—e to make theâ— give 〈◊〉 towards the â—â—â—ing of the 〈◊〉 Vers 9. Aftâ—r th◠〈◊〉 of â—â—e 〈◊〉 and â—h◠〈◊〉 â—f 〈◊〉 the 〈◊〉 thâ—â—â—â—f c. God did not onâ—ly in word◠〈◊〉 to Moâ—â—â— aftâ—â— whâ—t manner he would hâ—ve every thing made in the â—abernacle but thâ—â—e was 〈◊〉 in a vision represented to his sight the very form and propoâ—â—ion of thâ—â— ver 40. Look that thou â—ake theâ—â—fter their patâ—ern whiâ—h was 〈◊〉 thâ—e in the â—oâ—nt Evâ—n as he did also aftâ—rwards to David for thâ— mâ—king of the â—â—â—ple and all the fâ—rniture â—â—â—â—eof 1. Chron. 28. 19. All this sâ—id Dâ—â—â—d 〈◊〉 Lord mâ—â—e me understand in writing by his hâ—nd upon 〈◊〉 evâ—n â—ll the works of this pâ—ttern Now the reason why the Lord was so exâ—ct herein that â—oâ—es might be sure to make all things according to his appointment was partly because the tabernacle and all things apperâ—â—ining therâ—unto were to be types and shadows of spirituall and heaveâ—ly things â—ppertaining to Christ and his priâ—â—â—hood to which end the Lord also â—heâ—ed him the pâ—ttern of those things above in the mount So that indâ—â—d
the paâ—â—ern which was showed to Moses in the mount was not onely a pâ—ttern of the tabemacle and those things appâ—rtaining thereunto which Moses was 〈◊〉 maâ—e but withall likewise a pattern or sigure of those spirituall and hâ—avenly things which concernâ—d the â—â—â—rnall priosthood of Christ And hence it is that the Apoâ—â—le â—pplyeth this direction givâ—n 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 â—heâ—â—d 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. Aâ—d they â—hall make an ark of sâ—iâ—â—im-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 preâ—ence amongâ—t 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 â—â—ansgressed his commandments Two cubits and an half shall be the lâ—ngth thereof c. It is generally held â—hat a cubit amongst the Hebrews contained a foot and an half of our measures the ark therefore was a yard â—â—d 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 partiâ—ularly to teach them what prâ—â—ious 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 wâ—s for the closing of the cover of the arâ— and withall for ornament Vers 14. And thâ—â— shalt put tho stavâ—s into thâ— rings by the â—ides of the ark c. And so not being suffered to touch the 〈◊〉 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 〈◊〉 that so they might be thankfull to him and use his gifts soberly and moderately as if they were at Gods table â—â—â—â—ly 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 â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
2. And unleavened bread and cakes c. This meat-offering of bread and cakes was to be unleavened to signifie the sincerity and incorruption of Christ of whom all sacrifices were types and who is indeed the true bread of life John 6. 55. and secondly of all the sacrifices evangelicall which through him Christians do offer unto God and likewise the oyl wherewith they were mingled signified the pretious anointing of Gods spirit both in Christ and the faithfull 1. John 2. 27. But the anointing which ye have received of him abideth in you â—nd ye need not that any man teach you but as the same anointing teachâ—th you all things and is truth and is no lie c. Vers 2. Of wheaten floure shalt thou make them The best of the principle grain signifying the purity of Christ and all Evangelicall sacrifices Vers 4. And Aaron and his sonnes shalt thou bring and shalt wash them with water To wit out of the sanctified laver Exod. 30. 18. And this signified the holinesse that was required in these legall priests that were to be types of Christ Vers 7. Then thou shalt take the anointing oyl and poure it upon his head Here Moses is expressely commanded to poure the anointing oyl for the making whereof there is afterwards direction given Chap. 30. 23. c. upon the head of Aaron but in the two following verses where there is order given for the consecration of his sonnes there is no mention made of anointing them whence many Expositours conclude that onely the high priest Aaron was anointed with this oyl and not his sonnes yet because it is said Exod. 30. 30. Thou shalt anoint Aaron and his sons and Chap. 40. 14 15. Thou shalt bring his sons and clothâ— them with coats and thou shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office it is more then probable that at their first consecration both Aaron and his sonnes vvere anointed Indeed in succeeding times it is evident that onely the high priests vvere anointed and therefore Levit. 21. 10. he is distinguished from the inferiour priests hereby He that is the high priest among his brethren upon whose head the anointing oyl was poured But at this present consecration of the priests doubtlesse both Aaron and his sonnes vvere anointed And though vve cannot say that they vvere anointed by the pouring out of the oyl upon their heads as Aaron vvas yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oyl upon them and their garments vvhereof mention is made Levit. 8. 30. And Moses took the anointing oyl and the bloâ—d which was upon the Altar and sprinkled it upon Aarons and upon his sonnes garments with him c. Vers 10. And thou shalt cause a bullock to be brought c. Which vvas to be a sinne-offering for the priest vers 14. But the flesh of the bullock and his skin and his dung thou shalt burn with fire without the camp it is a sinne-offering And Aaron and his sonnes shall put their hands upon the head of the bullock In vvhich rite by the hand of faith they disburthened themselves of their sinnes and laid them upon the head of the sacrifice that is upon Christ Isa 53. 6. God hath laid upon him the iniquity of us all Vers 11. And thou shalt kill the bullock before the Lord c. Thus till Aaron and his sonnes were fully consecrated for the service of the priesthood Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices whence is that of the Psalmist Psal 99. 6. Moses and Aaron among his priests Vers 12. And thou shalt take of the bloud and put it upon the horns of the altar c. That is the brasen altar of the burnt-offerings which stood in the court yard This first sinne-offering differed from others that were offered for the sinnes of the priests In others the bloud was carried into the tabernacle and put upon the horns of the golden altar of incense Levit. 4. 7. And the priest shall put some of the bloud upon the horns of the altar of sweet incense c. here it was not so First because this was also to sanctifie the altar it self that it might be fit afterwards to sanctifie the sacrifices of the people whereby also was implyed the worthlesnesse of these things in themselves if they be not looked upon with reference to Christ Secondly because Aaron and his sonnes being not yet full priests it was done as was usuall at the sinne-offerings of the common ruler and private person See Levit. 4. 25 30. As for the doing of this with the finger this was used in all sinne-offerings Levit. 4. and onely in them teaching us the efficacy of Christs bloud for the purging away of sinne when it is so particularly presented unto God and applyed by his Spirit Heb. 9. 12 13 14. Neither by the bloud of goats and calves but by his own bloud he entred once into the holy place having obtained eternall redemption for us For 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 our conscience from dead works to serve the living God And indeed the finger of God Luk 11. 20. is expounded to be the Spirit of God Matth. 12. 28. And poure all the bloud beside the bottome of the altar It is likely that it was poured out at the bottome of the altar on the inside and so it might be much consumed with the continuall heat of the fire and this signified the full price that should be paid for our redemption Vers 13. And thou shalt take of the fat that covereth the inwards c. By the â—at may be meant the grossenesse of our nature in all the faculties and powers of the soul the understanding in the heart the angry motion in the liver the concupiscence in the kidneyes or reins which being all corrupted are therefore to be purged by the fire of the Spirit and so to be offered unto God But the plainer reason of this ceremony I conceive to be that the people might be taught highly to esteem the worship of God by this direction of giving him the best of the sacrifices Vers 14. But the flesh of the bullock and his skinne and his dung thou shalt burn without the camp c. Thus it was done whereever bullocks were offered for a sinne-offering Levit. 4. and when the bloud was carried into the tabernacle Levit 6. 30. No sinne-offering whereof any of the bloud is brought into the tabernacle of the congregation to reconcile withall in the holy place shall be eaten it shall be burnt in the fire It was to imply how detestable the sinne was which was as it
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his â—edeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â— 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
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
keep the coals and incense from slipping off and was withall a type of Christs regall dignity Vers 4. And two golden rings shalt thou make to it c. by the two corners thereof upon the two sides of it shalt thou make it c. That is two rings on each side at each corner one Vers 6. And thou shalt put it before the vail c. That is in the holy place not in the most holy for so it is expressely said Exod. 40. 26. And he put the golden altar in the tent of the congregation before the vail And besides into the most holy place the high priest entred but once a year but upon this altar the inferiour priests burnt incense dayly Luke 1. 8 9. And it came to passe that while he executed the priests office before God in the order of his course according to the custome of the priests office his lot was to burn incense c. But though it were in the most holy place yet it was close before the mercy-seat so that there was nothing between them but onely the vail that so the perfume might presently passe as it were into the presence of God whereby was signified how near God is to them that call upon him in truth Psal 145. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Vers 7. When he dresseth the lamps he shall burn incense upon it That is morning and evening Some conceive that the lamp did burn both day and night in the tabernacle because it had no windows to let in the light of the sunne and so accordingly by dressing the lamps here they understand the taking away any thing that did annoy them and refreshing of them with new oyl that they might continue burning all the day afâ—er and by lighting the lamps at even the putting in of new lamps into the candlesticks which accordingly were fresh and newly lighted But the more generall and probable opinion of Expositours is that the lamps burnt onely in the night time the light of the sunne shining in by day at the East end of the tabernacle and that therefore it is said Exod 27. 21. that they should be ordered by the priests from evening to morning and accordingly they understand this place to wit that the lamps were cleansed and dressed and made ready to be lighted in the morning and then that they were lighted at even However it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar and hereby was signified how Gods people should dayly and constantly pray unto the Lord and persevere in praying according to that of the Apostle Pray without ceasing 1. Thess 5. 17. and especially the never-failing constancy of Christs intercession Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Yea to this may be added that the offering of incense when the lamps were lighted signified also that we must pray as we are taught and instructed by the word if we desire to have our prayers accepted of God Vers 9. Ye shall offer no strange incense thereon c. That is no incense received of other persons or made of any other matter or differing from that prescribed vers 34 35 c. figuring that our prayers must be such as God prescribes or else he will not accept them 1. John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Vers 10. And Aaron shall make an attonement on the horns of it once in a year c. Which was on the tenth day of the seaventh moneth the day of reconciliation See Levit. 16. 18. With the bloud of the sinne-offering of attonement c. Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement and that the incense of our prayers doth yield no sweet savour unto God but by virtue of the sacrifice of Christ once offered unto God Vers 12. When thou takest the summe of the children of Israel c. Many Expositours hold that this is here enjoyned not onely for the present but for future times also to wit that whensoever they numbred the people upon any occasion every man should pay his tribute of half a shekel to the Lord which was to be expended as now towards the making of the tabernacle so afterwards for the repair thereof and other necessaries that were to bâ— provided for the publick service of the sanctuary Yea from Josephus and others they gather that they were every year numbred and so paid every year this tribute-money for the use of the tabernacle and temple which when the Romanes had conquered them they were compelled to pay to them and so that this was the tribute-money which was required of our Saviour Matth. 17. 24. But now others again conceive it to be the more probable opinion that this was required to be done by Moses onely for the present First because there is no mention made of the perpetuity of this ordinance as there is of other things that were to be for ever observed Secondly because the Lord saith not here Whensoever the children of Israel are numbred but When thou takest the summe of the children of Israel after their number as speaking of a thing that was immediately to be done by Moses Thirdly because the end of this collection mentioned was extraordinary not perpetuall namely for the building of the tabernacle as is evident Exod. 38. 25 26 27 28. in regard whereof it is said here vers 16. that it should be a memoriall unto the children of Israel before the Lord Fourthly because where there is mention made of Moses numbring the Israelites at other times as Numb 1. 26. there is no mention made of the payment of this half shekel by every one that was numbred Fifthly because there was another rate set by Nehemiah to be paid yearly by every one for the service of the house of God to wit the third part of a shekel Nehemiah 10. 33. The truth is that neither of these can be demonstratively proved But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbred yet at least upon the like occasion this poll-money was at other times raised because we reade 2. King 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple the money of every one that passeth the account which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse Then shall they give every man a ransome for his soul unto the Lord c. When they are numbred each payeth a ransome for
his soul First by way of homage Princes use to take tribute-money by poll and to that end are wont to number their people Israel therefore being numbred must pay this as a tribute-money acknowledging thereby Gods dominion over them and that by right of redemption because he had redeemed them out of the house of bondage and so had bound them to be his servants Secondly by way of thankfull acknowledgement that it was of him that they were multiplied so exceedingly according to his promise made to their fathers that their seed should be as the starres for number as likewise that he did by his good providence keep an accompt as it were of every particular person amongst them and watch over them for their good and safety thirdly by way of expiation because when they came to be thus particularly visited and looked into of God they could not escape destruction by reason of their sinnes should he deal with them according to justice and therefore there must a ransome be paid the rather because pride and presumption and many other infirmities do usually accompany the numbring of a people as we see in the example of David 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransome was any meet satisfaction to Gods justice but onely hereby they were taught to judge themselves and to acknowledge a greater ransome that was to be paid whereof this was a kind of type even the Lord Christ Jesus who was himself a ransome for all to be testified in due time 1. Tim. 2. 6. Vers 13. Half a shekel after the shekel of the Sanctuary a shekel is twenty gerahs This was that which every Israelite paid for his ransome when they were numbred The gerah is held to have been about a penny half penny and by that estimate the shekel was two shillings and six pence and half the shekel fifteen pence and it is expressed that they should give half a shekel after the shekel of the Sanctuary either because the shekel of the Sanctuary was twice as much as the common shekel the common shekel being but ten gerahs but the shekel of the Sanctuary twenty as is here expressed which is indeed the common opinion or rather because the standard of all weights and measures was kept in the Sanctuary and so the injoyning of them to give half a shekel after the shekel of the Sanctuary was nothing else but that they should give a true half shekel of the full weight and value after the standard of the Sanctuary And indeed Ezek. 45. 10 11 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures speaking of those that were commonly used among the people he gives direction as here that the shekel should contain twenty gerahs Vers 17. And the Lord spake unto Moses saying By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time or in one day but at severall times in the space of fourty dayes Vers 18. Thou shalt make a laver of brasse and his foot of brasse c. Which was made of the womens brasen looking-glasses Exod. 38. 8. And he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women c. Now the laver being lifted up upon his foot or base the priests could not put their feet in it whence it is inferred that it had spouts for the water to issue forth and at the bottom some vessel or other to receive the water Vers 26. And thou shalt anoint the tabernacle of the congregation therewith c. All these things were anointed first to consecrate them to Gods service and to separate them from all profane and common uses secondly to signifie both that all excercises of piety used in the legall service would not be at all profitable without the secret operation of the spirit whereof the oyl was a type as also that there comes no good to us by those things but onely by the working and application of the spirit See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa 61. 1. This was done Levit. 8. Vers 30. And thou shalt anoynt Aaron and his sonnes c. See the note upon chap. 29. 7. Vers 32. Upon mans flesh shall it not be poured c. That is not in any civill or profane use whether for delight or otherwise upon strangers it might not be poured at all but the priests might not use it in a civill way And hereby the people were taught to look to the holy spirit whereof it was a type that nothing was to be done in Gods service without authority from God and that none of Gods holy things ought to be diverted to any profane use CHAP. XXXI Vers 2. SEe I have called by name Bezaleel c. Moses might doubt how amongst a people inured in Egypt onely to base and servile imployments he should find workmen fit to undertake such curious and cunning work especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount though Moses gave them the best directions he could the Lord therefore prevents this fear by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things and by name Bezaleel and Aholiab as the master workmen and directers of others not named Bezaleel the sonne of Uri the sonne of Hur c. It is probable that this Hur the grandfather of Bezaleel was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill the same also whose Genealogy is set down 1. Chron. 2. 19. who was the sonne of Caleb so then Caleb was great grandfather to Bezaleel but not that Caleb the sonne of Jephunneh 1. Chron. 4. 15. who was but fourty years old when he searched Canaan but Caleb the sonne of Hezron 1. Chron. 2. 18. Vers 10. And the clothes of service c. Veils clothes coverings which served to wrap up the holy things in when the host was removed See Numb 4. 5 9 11 12. Vers 13. Verily my Sabbaths ye shall keep c. This precept of the Sabbath is here repeated first to let them know that though the work of the tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath secondly to teach them the right use of the tabernacle which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a signe between me and you c. Namely that God had taken them to be a peculiar people to himself and that they had taken him to be their God their Creatour Redeemer and Sanctifier Vers 14. For whosoever doth any work therein that soul shall be cut off from among his people This includes not
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
in the Scripture to expresse that which is desired by way of interrogation Thus Art thou come hither to torment us before the time Matth. 8. 29. is expressed by saint Luke I beseech thee torment me not Luk. 8. 28. Moses had no purpose to expostulate with God but humbly to desire him to be pacified towards them to which end he presseth him here with this argument that he had brought them forth out of the land of Egypt with great power and a mighty hand intimating that all this would be lost if he should now destroy his people Vers 15. The two tables were written on both their sides c. On the two inward or foresides not within and without Vers 16. And the tables were the work of God c. Implying how hainous the peoples sinne was which deprived them of such a jewel Vers 17. There is a noise of warre in the camp This speech of Joshuas prâ—veth that he had neither been in the cloud with Moses when the Lord told him of the peoples sinne nor in the camp with the Israelites but had waited on the upper part of the hill till Moses came down in which time it is like that he was fed with Manna Vers 19. And Moses anger waxed hot and he cast the tables out of his hands c. In an holy anger yet not unadvisedly but by the motion of Gods spirit as may seem by his relation of it again Deut. 9. 16 17. And I took the two tables and cast them out of my hands and brake them before your eyes For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne Vers 20. And burnt it in the fire and ground it to powder c. That is he not onely melted it but by burning it in the fire made it brittle or â—it to be beaten or ground to powder yea to powder even as small as dust Deut. 9. 21. And I took your sinne the calf which ye had made and burnt it with fire and stamped it and ground it very small even untill it was as small as dust c. that it might be utterly abolished And made the children of Israel drink of it How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount which was the onely water they had in that place for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol but therefore onely is it said that he made the children of Israel drink of it because he cast it into the water whereof they drank daily Now this was done 1. to make them ashamed of their golden God which must come to be their food first and excrements afterwards 2. to terrifie them by causing them to drink as it were the matter of their damnation Vers 24. Then I cast it into the fire and there came out this calf As one that would have said if he durst that the calf came out beside his intention I do not think Aaron hoped or meant to perswade Moses to this but fain he would have said something in his excuse if he knew what and therefore being inexcusable by a poore dry and slender narration he seeks however to colour and extenuate the fact Vers 25. And when Moses saw that the people were naked c. By this sinne they were become naked both in regard of the dishonour and shame it was to them and also because it had provoked God to cast them off and so they were bereaved of his grace and protection and as naked unarmed men exposed to be devoured by their enemies which when Moses saw and considered he labours by punishing the ring-leaders and so by bringing the rest to repentance to appease Gods wrath c. Vers 26. Then Moses stood in the gate of the camp c. A place of enterance into the camp where he stood 1. because it was as afterward in cities the place of judgement 2. because the avengers were to passe from gate to gate 3. as withdrawing himself from a cursed people as for the same cause he did the like Exod. 33. 7. Who is on the Lords side let him come unto me When Moses used these words in summoning those to come in that should be imployed in punishing the people his meaning doubtlesse was that those that had not consented to this wicked fact of the people though even they also had sinned because for fear they did not oppose themselves but did sincerely and seriously detest what was done and grieve for it and would now therefore take Gods part against the offenders to do in this cause what God should require should assemble themselves together and come unto him And all the sonnes of Levi gathered themselves together unto him The Levites onely came or at least they together with the rest that were innocent came and that by speciall instinct of Gods spirit who had appointed them to the priesthood And they came all that is in a manner all for some of them were punished with the rest Deut. 33. 9. Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor knew his own children Vers 27. And slay every man his brother c. That is Moses commanded the Levites that as they went through the camp from one gate to the other they should slay all they met with or rather all the ring-leaders and principall offenders in this great transgression who were well known and would be busie abroad whilest the penitent for shame kept within not sparing for favour either brother companion or neighbour or any other that were dearest unto them Now whereas it may be objected that if they were appointed to slay all they met with there would be danger of killing some that were guiltlesse To this is answered 1. that happely when Moses proclaimed Who is on the Lords side let him come unto me all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text because they were the men that were afterward imployed in punishing the offenders and if this were so there could be no danger in slaying the innocent 2. that God who injoyned this did by his providence so order it that none but the guilty should come in their way to be slain by them Vers 29. For Moses had said Consecrate your selves to the Lord c. One reason is here given why the Levites did so readily undertake this dangerous service and so impartially execute Gods command upon those that were tied to them by the nearest bonds to wit because Moses had told them that hereby they should so â—onsecrate themselves to the Lord and offer a sacrifice as it were so pleasing to him that
the Lord would immediately set them apart as his peculiar portion to be his Ministers in the sacred service of the tabernacle Vers 30. Ye have sinned a great sinne and now I will go up to the Lord. Though Moses had already before so farre prevailed with the Lord by his prayers that he would not presently destroy all the people as at first he threatned and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people yet considering that the Lords anger might still be great against theÌ„ and that he might still proceed further in punishing those that had sinned against him he resolves yet further to intercede for them with which he first acquaints the people remembring them withall of the greatnesse of their sin that so they might repent seriously of their sinne and thereby be made more capable of Gods favouâ— Peradventure I shall make an atonement for your sinne Words that imply a difficulty though good hopes to obtain Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph See also Josh 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them or whether he would be satisfied with what was done Vers 31. And Moses returned unto the Lord c. It seems that this was another going up unto God then when he stayed there fourty dayes and fourty nights the second time for this was the morrow after the Levites had slain three thousand of the people and many things came between his second solemn going up unto God which is rehearsed in the next chapter Vers 32. And if not blot me I pray thee out of 〈◊〉 book which thou hast written When Gods decree of election unto life everlasâ—â—nâ— is callâ—â— the book of life as Phil. 4. 3. and in many other places it is a metaphoricall expression wherein the Scripture speaks of God after the manner of men Now when Moses here saith that if God would not forgive the sinnes of this people he desired that himself might be rather blotted out of the book of life we cannot hence inferre that Gods decree can be changed or that those that are elected unto life may notwithstanding perish everlastingly or that Gods justice will admit of the punishing of a righteous person together with the wicked for in this speech Moses seeks onely to expresse not what he thought might be but what he could wish might be if thereby the saving of Gods people might be procured to wit that out of his sorrow for the rejection of this people his zeal for Gods glory and his great affection to his brethren he could wish himself deprived of heavenly glory that they might be again received into favour This is all that Moses intended in these words onely being carried away with the strength of his affections and vehemency of his desires he expresseth this by a way of request If not blot me I pray thee out of the book which thou hast written And thus generally is this speech of Moses understood But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world out of which Moses desires to be blotted that is to be cut off by the hand of God rather then the people should be cast off which he had so miraculously delivered out of their bondage in Egypt And herein Moses then dealt as a figure of our Mediatour who laid down his life for his sheep John 10. 15. And redeemed us from the curse of the law being made a curse for us Gal. 3. 13. Vers 33. Whosoever hath sinned against me him will I blot out of my book This also is spoken of God after the manner of men the meaning is onely that such and onely such should not be numbred among the elect Psal 69. 28. Let them be blotted out of the book of the living and not be written with the righteous Or that such onely should be cut off by Gods revenging hand Vers 34. Therefore now go lead the people unto the place of which I have spoken unto thee behold mine angel shall go before thee c. Here God yields not to destroy for the present those that had sinned having before onely yielded not to destroy all the people yet withall hâ— addes that he will not yield to go amongst them as formerly he had promised but he would onely send his angel to go before them concerning which angel see before the notes upon Exod. 23. 20. Neverthelesse in the day when I visit I will visit their sinne upon them I will spare them at this time but when I begin to punish I shall reckon with them for this sinne also Vers 35. And the Lord plagued the people c That is as he threatned in the former verse in future times he punished them for this sinne also or else it may be meant of the punishment the Levites inflicted on them CHAP. XXXIII Vers 2. ANd I will send an angel before thee c. God here promiseth Moses that he would send an angel before them but withall addes that he would not go up himself in the midst of them as before he had promised Some hold that the angel here meant is a created angel not that angel of the covenant of whom he had spoken before chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day and in a pillar of fire by night by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan I see not how we can understand it of a created angel but that it must be meant of the Sonne of God as before However that which God here refuseth to do for them I conceive is the dwelling amongst them in his tabernacle with those signes of his gracious presence concerning which he had formerly given direction to Moses His angel he would send as he had promised to conduct them to Canaan and to drive out the inhabitants before them this he might do for any people and this because he had promised it to Abraham he would do for them but to acknowledge them again for his people and to testifie that by his dwelling in the midst of them to wit in his tabernacle that he would not grant Vers 3. Lest I consume thee in the way This is also spoken of God after the manner of men who are most provoked when they are present to see the wrong done them and indeed the nearer a people are unto God the lesse will he indure their rebellion against him Vers 5. I will come up in the midst of thee in a moment and will consume thee To wit if thou dost not truly repent of the wickednesse wherewith thou hast provoked me Though God had granted to Moses
upon his intercession that he would not presently destroy this rebellious people chap. 32. 34. yet withall he gave him order to make known to the people that he had threatned in case he found them not truly penitent utterly to destroy them that so by the terrour hereof they might be indeed the more humbled for their sinne and turn unto the Lord with a broken heart as true penitents ought to do And indeed we reade in the former chapter verse 34. In the day when I visit I will visit their sinne upon them Vers 7. And Moses took the tabernacle c. Or a tabernacle or tent It was not that which after was the place of publick worship for that was not yet made but some peculiar tabernacle which Moses had formerly â—rected either for the service of God or for matters of civill judgement amongst the people which being now removed afarre off from the camp signified Gods departure from them as a polluted people See Prov. 15. 29. And called it the tabernacle of the congregation It seems that Moses proclaimed that whosoever would seek the Lord there was now the place of his presence whither they must come whereupon he called it the tabernacle of the congregation And it came to passe that every one which sought the Lord went out unto the tabernacle c. When Moses their mediatour appeared before God in their behalf the cloud coming down upon the tent they stood afarre off as ver 8. At other times they that sought the Lord went out of the camp the place of their sinne toward the place where the tent was Vers 8. And it came to passe when Moses went out of the tabernacle all the people rose up c. That is when Moses went to this tabernacle to desire the Lord to pardon the people now repenting them of their sinne all the people rose up both reverencing him as he passed by and that they might look after him and accompany his intercession with their prayers And stood every man at his tent doore acknowledging themselves unworthy to approch nearer and looked after Moses shewing by their eyes that followed him that all their hope was in him and how earnestly they longed for a gracious answer by him Vers 11. And the Lord spake unto Moses face to face In a wonderous familiar manner so as never to any Prophet See Deut. 34. 10. Numb 12. 8. But Joshua the sonne of Nun a young man departed not c. Joshua is called here a young man onely in respect of his service for he was now about fifty years old and he stayed behind in the tabernacle when Moses went back into the camp to look to it and to keep it And thus God honoured him making him as it were his house-keeper Vers 12. And thou hast not let me know whom thou wilt send with me That is thou hast said that thou wilt not go up in the midst of us and withall hast not expressely and by name satisfied me who it is thou wilt send along with me and so I am injoyned to carry this people into Canaan and yet know not what couâ—se shall be taken nor what help shall be afforded me for the leading of them thither It is true that God had told him that he would send an Angel before them ver 2. but yet because he had not told him who that Angel was and withall he sawthe cloudy pillar that formerly went before them and led them in their way was now removed farre from the camp and God had expressely said he would not go up in the midst of them therefore he thus bemoans the hard province imposed on him Thou sayest unto me Bring up this people and thou hast not let me know whom thou wilt send with me Vers 13. Shew me now thy way c. That is shew what course thou meanst to take with us or be thou our guide as before notwithstanding that threatning ver 3. Moses by faith resting on the promises of God was perswaded that he would not thus cast off his people therefore he saith vers 12. that God had not let him know whom he would send with him because he had not yet promised his presence as he was confident he would do so here he desires to know what way God would take with them not doubting but that way would be that God would be reconciled and lead them again as formerly with the visible signes of his presence That I may know thee c. That is that by proof and experience I may know how good thou art to them that seek thee and be assured that I have found grace in thy sight Vers 14. And he said My presence shall go with thee That is the visible signe of my presence the pillar of cloud and the tabernacle as before I promised So that this is a revocation of the sentence verse 3. For I will not go up in the midst of thee Vers 14. And I will give thee rest If this be taken as spoken of Moses in particular then the meaning must be that God would satisfie his desire and so settle and quiet his mind in this concerning which he had been so anxiously solicitous and full of care But if it be spoken of Moses in the name of and together with all the people then the meaning rather is that God would not now leave them but that they should be still under his patronage and protection or that they should have rest from their enemies and should be brought safe to the promised rest in the land of Canaan By which rest was also figured our rest in Christ and in the kingdome of heaven Vers 15. If thy presence go not with me carry us not up hence Embracing Gods promise he shews the reason why nothing else could satisfie him but that because they had even as good never move a foot farther as go on without Gods favour yea though they were sure to get the possession of the land of Canaan Vers 17. And the Lord said unto Moses I will do this thing also that thou hast spoken c. That is I will not onely conduct you by mine Angel as I promised before verse 2. but I will also go among you as my people by the visible signes of my presence Thus God doth onely again confirm what he had said vers 14. Neither did Moses ask in the words before nor the Lord here make any promise of any other blessing For thou hast found grace in my sight and I know thee by name In a speciall manner as Princes those whom they above others favour and respect Vers 18. And he said I beseech thee shew me thy glory Moses having now found the Lord ready to grant all his desires proceeds further and makes one request more to wit that God would shew him his glory Whereby I cannot think that Moses meant the very essence of God for is it probable that Moses was so farre ignorant of the nature and
essence of God that he did not know him to be a spirit infinite and invisible every where present but no where to be seen with bodily eyes whom no man hath seen or can see as the Apostle saith 1. Tim. 6. 16 Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporall and visible shape full of great majesty and glory and therefore overshadowed with a cloud he desired to see the lightsome brightnesse of Gods presence the cloud being taken away and that doubtlesse especially though happely not without some mixture of vain curiosity that he might by this speciall signe of Gods favour be confirmed concerning the gratious promise made to him and his people Vers 19. And I will make all my goodnesse passe before thee c. That is my self namely in a transitory vision my glory ver 22. or glorious goodnesse thus God yields to his request yet not every way as he had intended it and in what manner he would do it he shews him afterwards ver 22 23. And I will be gratious to whom I will be gratious c. If bold man should dare to question in his mind why God should pardon the foregoing sinne of Israel whilest he punishes lesse sinnes in others or why Moses should be honoured with such a glorious vision above all other men his mouth is stopped with this which God saith of his freedome in communicating grace where he pleaseth without wrong to any Vers 20. Thou canst not see my face for there shall no man see me and live c. My face that is my essence my being simply as I am in my self and indeed it is most true in that sense that no man can see Gods face Even where Moses and Christ are compared together by the Evangelist S. John this seeing of God is made the peculiar prerogative of Christ the sonne God John 1. 17 18. Or rather by the face of God here is meant the majesty and glory attending that externall shape which God had now assumed which Moses could not behold and therefore it was covered with a cloud and this the Lord gives as a reason why God denied this part of his request because he had desired that which being granted him would have been his ruine mans weaknesse being such that he is not able to behold such a glorious brightnesse as this was and as is that light inaccessible which no man can approch unto wherein God dwels saith the Apostle 1. Tim. 6. 16. And indeed if by the face of God here were meant Gods essence thou canst not see my face that is my essence thou canst not see me as I am in my self then by that following reason for there shall no man see me and live we might inferre that it is possible for men to see the essence of God though not without perill to their lives which is not so for God is in his essence altogether invisible Jacob saw God face to face Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself and if Moses saw more then Jacob yet he saw onely some more glorious representation of the deity not the divine essence it self Vers 22. I will put thee in a clift of the rock c. He was put in the clift of a rock 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by 2. that being thus placed he might not onely see God going and passing away and that onely for a short time but withall this rock might signifie Christ by whom we attain the true knowledge of God and looking thorow a clift might signifie the small measure of knowledge of God we have in this life comparatively Vers 23. And thou shalt see my back-parts It is most probable that God passed by in an humane visible shape but in such brightnesse and glory as was never shown to mortall creature so that these passages both of Gods hand and back-parts must be understood literally But by this representation of the back-parts and not the face to be seen by Moses the Lord intended to teach him that as vve knovv men very imperfectly vvhen vve see onely their back-parts even so is the knovvledge vvhich the best can have of God in this life little and imperfect CHAP. XXXIV Vers 1. ANd the Lord said unto Moses Hew thee two tables of stone c. Though hereby God testified that he had received the people into his favour again and vvas minded that all things should return to their former state yet in that he prepareth not these tables as the first this was a kind of memoriall of their sinne as when the scar remaineth after the healing of the wound At the same time also God gave him order to make an ark also to keep them untill the ark of the covenant was made Deâ—t 10. 1. Vers 6. And the Lord passed by before him c. To wit in the manner promised chap. 33 22 23. And proclaimed The Lord the Lord God c. By this redoubling of the word Jehovah Jehovah the Lord the Lord Moses is prepared presently to compose himself with all humility and reverence to behold his glory and to attend on God proclaiming his goodnesse Ver. 9. And he said If now I have found grace in thy sight c. Thus Moses still prayes for the people and in this suit spent fourty dayes and fourty nights Deut. 9. 25. for faith the more assured it makes us of Gods favour the more fervent it makes us in prayer For it is a stiff-necked people And therefore have need of thy mercy and government Vers 10. For it is a terrible thing that I will do with thee The wonders which I shall work to wit in the passage of the Israelites through the wildernesse and afterward in the land of Canaan shall strike terrour into the hearts of the wicked and teach all to fear before God Vers 12. Take heed to thy self lest thou make a covenant with the inhabitants of the land c. First because God hath determined to destroy them for their sins Secondly because the land must not be polluted with idolatry which God had chosen to be his dwelling place Thirdly because by this means the people might be insnared Vers 17. Thou shalt make thee no molten gods One kind of idols by occasioâ— of the molten calf is put for all Vers 20. But the firstling of an asse thou shalt redeem with a lambe See Exod 13. 13. Vers 22. And thou shalt observe the feast of weeks c. See the notes concerning these feasts Exod. 23. 16. Vers 25. Thou shalt not offer the bloud of thy sacrifice with leaven c. See the notes upon Exod. 23. 18 19. Vers 28. And he was there with the Lord fourty dayes and fourty nights c. This second stay of Moses in the mount was first to try the peoples
repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he pâ—t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him â—e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought bracâ—lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tabâ—rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to recâ—ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred â—hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve
There was a meat-offering that was alwayes to be joyned with their burnt-offerings for which direction is given elsewhere but here direction is given onely for voluntary meat-offerings and therefore it is said When any will offer a meat-offering c. neither is there any set quantity here appointed but it is left free to the offerer to bring what he pleased whereas for the meat-offering that was brought together with their burnt-offerings of the herd or of the flock there is an expresse law how much there should be of it to wit a tenth deal of flower mingled with the fourth part of an hin of oyl Numb 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were both to make atonement for them and also to testiâ—ie their consecrating of themselves to God but withall particularly they were by way of acknowledgement that all their provision they had of his bounty So then the meat-offering signified First Christ his oblation of himself of which the Apostle speaks Ephes 5. 2. Christ hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour and again Heb. 10. 8 9 10. When he said Sacrifice and offering and burnt-offerings and offering for sinne thou wouldst not neither hadst pleasure therein which are offered by the law Then said he Loe I come to do thy will O God! He taketh away the first that he may establish the second By the which will we are sanctified through the offering of the body of Jesus Christ once for all Secondly Christians wonne to God by the Gospell and then consecrated to his service Esay 66. 20. They shall bring all your brethren for an offering to the Lord out of all nations to my holy mountain Jerusalem saith the Lord as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly all our Evangelicall sacrifices of prayer and praysing God with other services done to the Lord and to his saints for his sake Mal. 1. 11. In every place incense shall be offered unto my name and a pure offering And last of all more particularly their acknowledgement of Gods bounty in all the food they injoyed and therefore it was that in all these meat-offerings they are appointed to bring fine slowre without any mixture of branne to signifie the purity of all Evangelicall sacrifices He shall poure oyl upon it and put frankincense thereon The oyl poured upon the flowre figured the graces and comfort of the holy Ghost whereby we serve God with a willing mind and a chearfull spirit Ye have an unction from the holy one saith the Apostle speaking of this oyl of Gods spirit 1. John 2. 20. and the sweetnesse both of the oyl and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Ephes 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices Jer. 6. 20. To what purpose cometh there to me â—ncense from Sheba and sweet calamus from a farre countrey your burnt-offerings are not acceptable nor your sacrifices sweet unto me Vers 2. And the priest shall burn the memoriall of it upon the altar That is the handfâ—ll which he had taken out of the meat-offering which should in stead of all put God in mind which is spoken of God after the manner of men of all this offering which the offerer had given to the Lord and of the covenant which he had made to accept it and withall be a memoriall to the offerer that he acknowledged all the store he had to be from God and therefore to be consecrated wholly to his service and that God would take in good part the offering he had now brought him Vers 3. And the remnant of the meat-offering shall be Aarons and his sonnes To eat the same in the Sanctuary Levit. 6. 16. And the remainer thereof shall Aaron and his sonnes eat with unleavened bread shall it be eaten in the holy place in the court of the tabernacle c. It is a thing most holy of the offerings of the Lord made by fire And therefore onely to be eaten by the priests that offer it Of other offerings others might eat but of the most holy things whereof part was burnt on the altar onely the priests Vers 4. And if thou bring an oblation of a meat-offering baken in the oven These were prepared and baked within the Sanctuary as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering and the sinne-offering where they shall bake the meat-offering and 1. Chron. 23. 28 29. Their office was to wait on the sons of Aaron c. both for the shew-bread and for the fine flowre for meat-offerings and for the unleavened cakes and for that which is baked in the pan and for that which is fried It shall be an unleavened cake of fine flowre mingled with oyl or unleavened wafers anointed with oyl See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter Vers 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven This must be understood onely of these voluntary oblations part whereof was to be burnt upon the altar for with some eucharisticall or thank-offerings they might bring leavened cakes Levit. 7. 13. as also in the first-fruits Levit. 23. 17. but these were not burnt upon the altar And where leaven was not to be used in the oblation the part remaining the priests might not eat with leaven Levit. 6. 16. because part of the offering was burnt upon the altar Now leaven was thus generally forbidden First to put them still in mind of their deliverance out of Egypt a type of their redemption by Christ Secondly to teach them to worship God as he had appointed and to know that all humane devices therein are an abomination to God Thirdly to shew the perfect purity of Christ in whom there was not the least leaven of sinne and the sincerity that must be in our evangelicall sacrifices for leaven signifieth sinne of all sorts in doctrine and manners distastfull to God and infectious to men Luke 12. 1. Beware ye of the leaven of the Pharisees which is hypocrisie 1. Cor. 5. 8. Let us keep the feast not with old leaven neither with t he leaven of malice and wickednesse but with the unleavened bread of sincerity and truth For ye shall burn no leaven nor any hony in any offering of the Lord made by fire Not onely leaven but hony also is forbidden First because it hath a kind of leavening nature Secondly the more fully to exclude all humane devices in Gods worship the sweetnesse of hony might be a pretence of mixing it with their sacrifices when neither
for which they were to bring a sinne-offering to the Lord and that especially as I conceive to shew in what cases the offerings which they brought for their sinnes were to be of that sort which were more particularly called and esteemed trespasse-offerings for of such it is evident that Moses speaks at least principally in this chapter Much arguing there is amongst Expositours to shew the difference between sinne-offerings and trespasse-offerings some hold that the sinne-offerings mentioned in the former chapter were for sins of commission the trespasse-offerings spoken of in this chapter were for sinnes of omission some again hold that the sinne-offerings were for greater transgressions and others quite contrary that the trespasse-offerings were for greater transgressions and the sinne-offerings for smaller offences But the truth is that these opinions on both sides are no other then groundlesse conjectures Eviâ—ent it is that these trespasse-offerings are also called sinne-offerings as we may see in the 6. vers of this chapter He shall bring his trespasse-offering unto the Lord for his sinne which he hath sinned a female from the slock a lambe or a kid of the goats for a sinne-offering All trespasse-offerings were therefore sinne-offerings though all sinne-offerings were not called trespasse-offerings Herein onely I conceive the difference lay that for some particular sinnes a sinne-offering was appointed different from the ordinary sinne-offerings injoyned particular persons in the former chapter which because it was for such sinnes wherein some trespasse was committed upon the goods of their neighbour or upon the holy things of the Lord which belonged unto the priests therefore they were more particularly called trespasse-offerings The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge when he might have witnessed the truth If a soul sinne saith the text and heare the voyce of swearing and is a witnesse c. for the meaning of this place so diversely expounded I conâ—â—ive to be this that when an oath is given for the clearing of any controversie for any wrong done by one man to another and those to whom the oath is given do either forswear themselves or cannot discover the truth if one that knows the truth and might be or is called to be a witnesse stands by conceals his knowledge and doth not reveal the truth he is guilty and must offer a trespasse-offering because his neighbour suffers dammage in his estate through his silence whether he hath seeâ— or known of it that is whether he was an eye-witnesse of that which is in question or came any other way to the knowledge of it he must reveal all he knows or be guilty and so oâ—fer a trespasse-offering Vers 2. Or if a soul touch any unclean thing c. The second instance of sins for which they were to bring a trespasse-offering is concerning those legall pollutions which are afterwardâ— fully expressed chap. 11. 12. c. The law is this The man or woman that had touched any such unclean thing he was unclean and guiltâ—e of a sinne verse 2. so soon as he had touched it though for the time it was â—id from him his doing it unwittingly should not quit him of the guilt of it but yet when he should come to the knowledge of it vers 3. then he should â—e guilty in his own apprehension and so must offer a trespasse-offering not so much to cleanse him from this legall uncleannesse for in this case there was another way of legall purifying appointed Numb 19. 11. c. as to expiate his sinne because for want of due consideration he had so defiled himself and through ignorance or unadvisednesse had neglected those legall purifyings or had come into the sanctuary and intermeddled with Gods holy things whilest his uncleannesse was upon him And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed because the unclean person did by this sinne trespasse upon Gods holy things and as it were impair the worth of them Now these things also figured that we are to be cleansed by the sacrifice and death of Christ even from that pollution which is contracted by partaking with other mens sinnes of which the Apostle speaks 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure and again 2. Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Vers 4. Or if a soul swear pronouncing with his lips to do evil or to dâ— good c. In this third instance of sinnes for which they were to bring a trespasse-offering it is not easily discerned what the sinne here intended is some conceive it to be the carelesse neglect of doing that which a man had sworn to do to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord and because there is expresse mention of swearing to do evil and it cannot be a sinne to omit the doing of that which he had sworn he would do if he had sworn to do any evil to his neighbour or generally any thing evil that is sinfull and against Gods law but rather it would be commendable to break such an oath therefore by doing â—vil they understand the doing of something which is hurtfâ—ll or irksome to himself as if a man hath sworn to do what may bring some damage to his estate or deprive him of something that is pleasing and delightfull to him Again others conceive that the sinne here intended is rash and unadvised swearing to do either good or evil to others to wit when it is sinfull so confidently to undertake it as when he undertakes to do that which is not in his power to do or which he knows not whether he shall be able to do or no or to do some evil to his neighbour which is against the rule of charity and cannot be done without sinning against God as when David sware thaâ— he would utterly destroy Naball and all his family 1. Sam. 5. 22. And this Exposition I conceive is the more probable first because the sinne of not doing what a man hath sworn he would do is not so clearly intimated in thesâ— words as is the sinne of rash and unadvised swearing for these words pronouncing with his lips to do evil or to do good do indeed manifestly imply an oveâ—bold undertaking to do that which happely he may not or cannot do and secondly because they that expound this place of the sinne of not doing what a man hath sworn to do are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtfull to himself whereas I conceive it must necessarily be understood of doing evil to his neighbour because for it he was to bring a trespasse-offering which implyes at least an intention of trespassing upon his neighbour so
burning upon the altar all night unto the morning c. Not onely all day but all night also for as the morning burnt-offering burnt till the evening so the evening burnt-offering burnt all night untill the morning And the fire of the altar shall be burning in it That is shall be nourisht continually Vers 10. And the priest shall put on his linen garment c. That is not onely the linen breeches but also the linen coat And take up the ashes which the fire hath consumed with the burnt-offering c. Ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes as meal is said to be ground when the corn by grinding is turned to meal Esai 47. 2. Take the milstâ—ne and grind meal And he shall put them besides the altar See the Notes upon Levit. 1. 16. Vers 11. And carry forth the ashes without the camp unto a clean place The contrary is said toâ—ching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they â—ake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâ—e these came from the Lords holy house therefore they were to be laid in a clean place where no dead carkases dung or other filth was laid Vers 12. And the fire upon the altar shall be burning in it c. That so the â—ire which first came from heaven might in a mâ—nner by the continuall supply of wood be still preserved upon the altar which might signifie 1. the excluding of all humane devices in Gods worship wherein nothing is allowed but is given by direction from heaven And secondly that no sacrifice is accepted with God but what is offered by the spirit that fire from heaven Matth. 3. 11. He shall baptize you with the holy Ghost and with fire And withall the continuing of this fire which at first came from heaven to testifie Gods favourable acceptance of that sacrifice was to teach them that as at first so still he did continually accept of their sacrifices and service as long as they did it according to the direction of his law And the priest shall burn the wood on it every morning Questionlesse they laid on wood upon the altar to maintain the fire thereon not onely in the morning but all the day long especially at even when the evening burnt-offering was to be burnt upon the altar onely there is a particular direction here for laying on wood in the morning because then having cleansed the altar and taken away the ashes they made the fire anew Vers 16. And the remainer thereof shall Aaron and his sonnes eat The males onely because these things being most holy might not be touched but by consecrated persons With unleavened bread shall it be eaten in the holy place That is in the coâ—rt of the Sanctuary for so it is explained concerning the sinne-offering verse 26. In the holy place shall it be eaten in the court of the tabernacle of the congregation Other holy things as the tithes and first-frâ—its and the shoulder and breast of the peoples peace-offerings c. might be eaten elsewhere and the priests daughters were to have a share therein Numb 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel I have given them unto thee and to thy sonnes and to thy daughters with thee by a statute for ever every one that is clean in thy house shall eat of it But those things that were most holy to wit the priests portion of all sacrifices whereof part was burnt upon the altar were onely to be eaten by Aaron and his sonnes and that in the holy place 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ As for this charge not to eat it with leavened bread see the note upon chap. 2. 11. Vers 20. This is the offering of Aaron and his â—onnes c. That is this is the offering that Aaron shall offer unto God in the dâ—y 〈◊〉 he is anâ—inted and which his sonnes successively that shall come to be high prieâ—â—s shall offer unto the Lord in the day that they are anointed for it is evident that this meat-offering iâ— appointed for the high priest onely for he onely was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7. to wit Aaron for the present and that son of his successively that should be anointed high priest in his stead as it is expressed veâ—se 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall c. That is ever to be offered when any of them came to be high priests Vers 23. For every meat-offering for the priest shall be wholly burnt The priests eating of the sinne-offering sigured the bearing of the sinners iniquity Levit. 10. 17. but because no priest being a sinner could make atonement for himself therefore his meat-offering might not be eaten but is all burnt on the altar to teach him to expect salvation not by himself but onely by Christ Vers 26. The priest that offereth it for sinne shall eat it Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle Vers 27. And when there is sprinkled of the bloud thereof upon any garment thou shalt wash c. viz. casually Now these ordinances peculiar onely to the sinne-offering because that in speciall sort figured Christ who was made sinne for us shadowed the contagion of sinne and our care to cleanse our selves by repentance and faith Vers 28. But the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brasen pot c. Because the liquour wherein the sin-offering was sodden might soak into an earthen pot therefore that must be broken the rather because the losse of breaking it was not great but if it were sod in an iron or brasse pot that was onely to be scoured and rinsed all which was still to shadow forth the contagion of sinne Vers 30. And no sin-offering whereof any of the bloud is brought into the tabernacle c. Namely the sin-offering for the priest and the congregation See Levit. 4. 16. which were burnt without the camp and this might signifie that men cleaving to the legall priesthood and not seeking for the better priesthood of Christ could not be saved CHAP. VII Vers 1. LIkewise this is the law of the trespasse-offering c. For what transgressions the sinne-offering was appointed and for what the trespasse-offering it is hard to determine Some think the trespasse-offering was for smaller sinnes but I rather conceive
should be cut off from their people that is put to death if they did it unvvittingly a sacrifice of atonement vvas appointed for them chap. 5. 2. but if they did vvilfully and presumptuously thus profane Gods holy things they vvere to be cut off by the civill Magistrate And hereby also vvas shaddovved forth that those that bear the name of Christ and professe themselves Christians and yet continue in their sinnes and hate to be reformed destruction shall be their end neither vvill God reckon them amongst his people and more particularly vvhoever partake of the signes and seals of grace unvvorthily do eat and drink judgement to themselves 1. Cor. 11. 27 28 29. Vers 23. Ye shall eat no manner fat of ox of sheep or of goat See the note upon Levit. 3. 17. Vers 24. And the fat of the beast that dieth of it self c. may be used in any other use Herein I conceive is implyed that such fat of beasts fit for sacrifices when killed at home for their private uses might also be imployed in other uses though iâ— might not be eaten for else what did they do with it It were absurd to think it was cast away and lost so that I understand these words as if it had been said even the fat of such beasts when they die of themselves c. may be used in any other use not onely when they are killed for meat but when they die of themselves And hence some conclude that though the touch of such carcases did render a man unclean yet the touch of the fat of those dead beasts that died of themselves did not defile them Vers 29. He that offeâ—eth the sacrifice of his peace-offerings unto the Lord shall bring his oblation c. That is he that shall offer a sacrifice of peace-offerings unto the Lord he shall himself with his own hands present that part which is to be un oblation unto the Lord to wit the fat with the breast and the right shoulder as is expressed in the following verse Because their peace-offerings they might eat iâ— the camp and afterwards in any part of Jerusalem so the place were clâ—an there might be some danger lest the people should think that their peace-offerings might be killed in any place and therefore for prevention hereof this law is here added that they must bring their peace-offerings unto the Lord and there the Lords and the priests portion must be giâ—en them before they themselves eat of them CHAP. VIII Vers 6. ANd Moses brought Aaron and his sonnes and washed them with water Namely at the brasen laver which was made for that purpose Vers 7. And he put upon them the coat c. That is the undermost garment which was made of fine linen and girded to him with a girdle of needle-work concerning which and the rest of the holy garments of Aaron here mentioned there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus There was also linen breeches made for the priests Exod. 28. 42. bâ—t those were not appointed to be put on at their consecration Exod. 29. but the priest was to put them on himself when he was to execute his office and therefore they are not â—ere mentioned Vers 10. And Moses tooâ— the anointing oyl and anâ—â—nted the â—aberâ—â—cle c. See the notes upon Exod. 30. 26. Vers 11. And he sprinkled thereof upon the altâ—r seven times c. He did not onely anoint the altar as he did other things but also sprinkle it seven times with the oyl of consecration because it was consecrated to more speciall use then other parts of the taberhacle namely for the holy sacrifices Vers 14. And he brought the bullock for the sinne-offering c. Concerning those rites of consecrating the prieâ—â—s see the severall notes upon the 29. chapter of Exodus Vers 15. And poured the bloud at the bottom of the altar and sanctified it c. See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it Mat. 23. 19. Here is noâ—mention made of sprinkling bloud seven times before the Lord nor of the altar of incense as in other sinne-offerings for the priest Levit. 4. 7. The reason is because there the sacrifice was intended for some speciall sinne of the priest being then consecrated but here for sinnes in generall of priests not yet consecrated and indeed not so much for the expiation of their sinnes as the consecration of their persons CHAP. IX Vers 1. ANd it came to passe on the eighth day that Moses called Aaron and his sonnes c. That is on the very next day after the seven dayes of the priests consecration were ended whereof mention was made in the 33. verse of the foregoing chapter as is evident also by that which the Prophet Ezeklel saith in his allusion to this Ezek. 43. 26 27. Seven dayes shall they purge the altar and consecrate themselves and when these dayes are expired it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar c. What day of the moneth this was done is not expressed Evident it is that the tabernacle was erected on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the severall Laws concerning the sacrifices set down in the first chapter of this Book as is noted Lev. 1. 1. After this Moses performed all that was injoyned him for the consecrating of Aaron and his sonnes and for the anointing and sanctifying of the tabernacle and all that was therein wherein seven dayes were spent and then the next day after Aaron and his sonnes entred upon the executing of the priests office as is here related Indeed some hold that the seven dayes of the consecration of Aaron and his sonnes were before the first day of the first moneth when the tabernacle was reared up by Moses and that because the Princes offered on that very day when the altar was anointed by Moses Numb 7. 1 10. which they conceive was done at the same time when the tabernacle was erected and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood But this opinion is grounded upon a double mistake to wit that the altar was anointed by Moses the same day the tabernacle was erected and that the Princes sacrifices were offered on the same day whereon the altar was anointed which indeed cannot be truly inferred from that forecited place in the 7. of Numbers as shall be shown in the notes there All that can be said concerning the day when Aaron and his sonnes entred upon the execution of their priesthood is that it was the very next day after the seven dayes of their consecration were ended Vers 2.
And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
Numb 9. 6. And there were certain men who were defiled by the dead body of a man that they could not keep the passeover on that day and they came before Moses c. Vers 2. These are the beasts which ye shall eat among all the beasts that are on the earth No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first whence is that direction given to Noah immediately before the floud Gen. 7. 2. Of every clean beast thou shalt take to thee by sevens the male and his female and of the beasts that are not clean by two the male and his female But this was then onely in respect of sacrifices for eating or not eating it seems they had then no distinction of clean or unclean beasts Gen. 9. 3. Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this law the Israelites are forbidden the eating of divers meats both flesh and fowl and fish as unclean And that first to move this stubborn people to absolute obedience and to depend upon Gods word and will in all things whatsoever yea even in their veâ—y meat and secondly by restraining them from that which was usually eaten amongst the Gentiles to put them in mind of the difference which God had put betwixt them and all other nations reputing them of his mercie as clean and all other nations to be unclean and to teach them what speciall purity God required in them above other nations as his own peculiar people And therefore we see that the Apostle reckons this amongst the legall shadows Col. 2. 16 17. Let no man judge you in meat or in drink c. which are a shadow of things to come but the body is of Christ. And after the death of Christ when the partition-wall was broken down and believers of all nations were taken in to be Gods people no lesse then the Jews the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats Act. 10. 15. did also as in a figure covâ—rtly signifie unto him not to count the Gentiles unclean but to go unto them and to preach the Gospel to them as well as to the Jews Vers 3. What soever parteth the hoof c. Why these are allowed as clean others forbidden as unclean I think no sound reason can be given but Gods good will and pleasure and his power to give what laws he pleaseth unto his people The most probable mysticall reasons given are these First that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it not carually but spiritually 1. Cor. 2. 14 15. But the carnall man receiveth not the things of the spirit for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall indgeth all things c. Secondly that the chewing of the cud signified the serious meditation of the law of God day and night Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night For that is the food of our souls Amos 8. 11. Behold the day is come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the words of the Lord. And therefore having received this our food we should repeat and recall it to mind Mal. 4. 3. Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israâ—l with the statutes and judgements 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things and keep the ordinances as I delivered them to you For which the men of Berea are commanded Acts 17. 11. These were more noble then those of Thessalonica in that they received the word with all readinesse of mind and searched the Scriptures dayly whether those things were so Yea as much as in us lies we should have the word of God â—ver in our mouthes Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up And thirdly that the requiring of both these joyntly did signifie that God is not content with them that cleanse themselves by halves but will have us clean throughout both within and without See 2. Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selve's from all filthinesse of the flesâ— and spirit c. Vers 8. And their carcase shall ye not touch c. Not onely eating but touching also is forbidden to teach us to refrain from all fellowship in evil Esa 52. 11. Depart ye depart ye go ye out from thence touch no unclean thing go ye out of the midst of her be ye clean c. Vers 9. Whatsoever hath sinnes and scales in the waters c. See the note above upon vers 3. Those fish that have â—innes and scales being a brighter and more cleanly sort of fish not so much delighting in the mud as others were the fitter to signifie the purity that God required in his people Vers 10. And of any living thing that is in the waters c. This is added to exclude shelfish and sea-monsters that do not swimme like fish c. Vers 13. The Eagle the Ossifrage and the Ospray c. These and the most of the fouls here reputed unclean are ravenous such as live by rapine and unclean food and were the fitter to signifie how farre Gods people should be from oppression rapine and all uncleannesse of sinne whatsoever Both the Ossifrage and the Ospray here mentioned are severall sorts of Eagles the Ossifrage by interpretation is bone-breaker somewhat bigger then the ordinary Eagle and much of the same kind the Ospray hath her name in the Originall from her strong eyes and limbes for she is able to look upon the sunne and by that tryeth her young as Writers report it seems to be the Sea-eagle that from on high espieth fishes in the sea and lakes and falling violently upon the water takes them Vers 15. Every Raven after his kind As the Crows Choughes Rooks Caddaws Pyes c Vers 16. And the Owl and the night-Hawk and the Cuckow c. Amongst other birds forbidden them as unclean all the severall sorts of Owls are here mentioned as the Howlet mentioned in the first place under that common name the Owl and the night-Hawk or night-Raven and the little Owl vers 17. that is the Scrichowl and the great Owl which is a kind of Owl that dwelleth in deserts and solitary places whence is that of the Prophet Psal 102. 6. I am like an Owl or the great Owl in the desert Now these being all night-birds that cannot endure the light
children of Israel in generall though it principally concerned women even because the men were to take care that their wives did duly observe this course according to the commandment And the end and drift of it doubtlesse was to shew how exceedingly corrupt man is from the very conception who rendreth his mother unclean that conceives and bears him But why then did the Virgin Mary accomplish the dayes of her purifiâ—ation according to this law of Moses Luke 2. 22. seeing the child she bare had no uncleanâ—â—sse nor corruption in him being neither conceived nor born in sinne no nor conceived of the seed of man as other children are I answer first Because Christ was made after the similitude of sinfull flesh and taking upon him the person of all maâ—kind he so became sinne for us and secondly Because even the Virgin Mary by reason of the bloud of her purifying whatsoever Papists without warrant from the Scripture say to the contrary was legally unclean and so became obedient to the Law Vers 3. And in the eighth day the flesh c. Wherein one reason seems implyed why God set a part the eighth day for circumcision because till then the mother because of her separation and the child because of the mother werâ— unclean Vers 4. And she shall continue in the bloud of her pâ—rifying three and thirty dayes That is the bloud whereby her body is cleansed and purified in which time she might converse with others though not communicate in holy things because her greatest uncleannesse had an end at seven dayes Vers 5. But if she bear a maid-child c. Both the time of her uncleannesse and the dayes of her cleansing are doubled for a female child either because the womans infirmity is then in greater measure upon her by the ordinary course of Nature and so longer time of purgation is required or because thereby the Lord would signifie that the woman had the first and great hand in bringing sinne into the world 1. Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression or 3. because the man-child being circumcised on the eighth day then the uncleannesse of the mother ceased but the female-child not being circumcised the uncleannesse of the mother continued the longer Vers 6. When the dayes of her purifying are fulfilled c. she shall bring a lambe c. This sinne-offering was doubtlesse for the sinne of the mother to wit the pollution she had contracted by the originall pollution of her child and therefore it is added in the following verse that by the offering thereof the prieâ—t should make an at onement for her and so hereby the faith of the mother was confirmed that by Christ her sinne was forgiven her and that the curse of her pains and sorrow in child-bearing was taken away so that if she made a good use of them they might now be a blessing and means of good to her rather then a curse accordiug to that of the Apostle 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing if they continue in faith and charity and holinesse with sobriety Vers 8. And if she be not able to bring a lambe thâ—n she shall bring two tâ—â—tle dovâ—s or two young pigeons c. This was the offering which the Virgin Mary brought Luke 2. 24. for her purifying which was an evident proof that Joseph and Mary lived in a poore and mean condition CHAP. XIII Vers 1. ANd the Lord spâ—ke unto Moses and Aarâ—â— sayâ—â—g Sâ—e the note â—â—on Exod. 11. 1. Vers 2. When a man shall have in the â—kinne of â—is flesh a â—ising a soâ—b â—r bright spot c. These three particulars here mentioned a rising a scab and bright spot are named as dangerous signes of a leprosie beginning to grow upon a man for which it was fit that men should be tryed and concerning which there are given afterwards severall directions whereby it might be discerned whether they were leprosies or no. For which such care was taken because the leprosie was a disease usuall in those hot countreys especially in Egypt whence arose that malicious slander which Josephus speaks of that Moses and the Iâ—raelites were expelled out of Egypt because they were leprous persons Then shall he be brought â—nto Aaron the priest c. The priests are chosen to judge of it 1. because the main thing questioned concerning them was whether they might come into the Sanctuary c. 2. because there were â—â—rtain rites ceremonies â—nd sacrifices appointed for their cleansing if they were found leprous which the priest was to see done and therefore the judgement also of the disease was proper unto him Vers 3. And the priest shall lâ—ok on the plague in the skinne of the flesh c. Three signes are mentioned in the former verse which might justly render men suspected of a leprosie growing upon them to wit a rising a scab and a bright spot Here now the priest is informed in the first place concerning the bright spot which is the laâ—t there mentioned and called here the plagâ—e in the skinne of the flesh to wit how he should know whether it were a leprosie or no. Because one kind of leprosie made the skinne very white Exod. 4. 6. Moses put his hand in his bosome and when he took it out behold his hand was leprous as snow and Numb 12. 10. Miriam became leprous white as snow therefore the white bright spot rising in the skinne of the flesh was esteemâ—d a dangerous signe of that kind of leprosie yet withall because there were some white bright spots that did arise in mens skinnes which were not leprosies as is â—vident in the 4. and 38. verses of this chapter therefore certain directions are here given whereby the priest might be able to judge of such white bright spots whether they were leprosies or no to wit 1. by observing the colour of the hair that grew in the skinne where the bright spot was for if the hair being of some other colour before were turned white then it was a leprosie and 2. by observing whether the plague were in sight deeper then the skinne of the flesh for that waâ— also another sure signe of a leprosie the nature of the leprosie being to eat away and consume the flesh Let her not be as one dead saith Moses of Miriam Numb 12. 12. of whom the flesh is half consumed when he câ—meth out of his mothers â—ombe â—nd therefore when Naaman was cured of his leprosie it is said that his flesh came again like unto the flesh of a little child 2. King 5. 14. Vers 4. Thâ—n the prieâ—t shall shut him up that hath the plâ—gâ—â— seven dayes To wit for further tryall the case being yet doubtfull whereby we are taught to be well advised ere we passe censurt upon any man concerning his spirituall leprosie Vers 6. And he shall wash his clothes and be clean Though it proved no leprosie yâ—â— he
which it was not therefore fit they should disable themselves by defiling themselves with the dead there being no other priests at that time to do the work in their stead Vers 3. And for his sister a virgin that is nigh unto him c. That iâ— his own sister by father or mother if unmarried but if she were married he might not be a mourner at her buriall to defile himself thereby because she was then transplanted into another familie Vers 4. But he shall not defile himself being a chief man among his people to profane himself Some reade this place as it is in the margin of our Bibles But being a husband among his people he shall not defile himself for his wife c. and then the sense must be that though the priests might defile themselves for those their nearest kindred mentioned in the former verses yet they might not defile themselves for their wives But the wife being nearer to the husband then the nearest of his kindred can be it is hard to say why the priests should be allowed to defile themselves for their near kindred and not for their wives and farre more probably we may conceive that by allowing them to mourn for their near kindred their defiling themselves for their wives is implyed as farre more necessary which also we may the rather think because to Ezekiel being a priest this is given in charge as a strange and unusuall thing that he should not mourn for his wife when she dyed Ezek. 24. 16 c. and hence it is that few approve of this translation But reading it then as it is in the text of our Bibles But he shall not defile himself being a chief man among his people to profane himself all the difficulty lies in knowing what is meant here by being a chief man among his people concerning which I find three severall opinions of Expositours For first some understand it of the high priest that being a chief man that is the high priest he might not defile himself no not for his nearest kindred which they say is afterwards more fully expressed vers 10. But because the laws against the high priests mourning are afterwards set down by themselves I think it very improbable that this should be meant of the high priest Secondly some understand by a chief man here the master or chief man of the house or family where there is a dead corps to be buried and so take the meaning of the words to be this That no priest should defile himself for any but for his near kindred before mentioned no though he were the chief man or master of the familie where they dyed And thirdly some by a chief man understand any of the priests and conceive the meaning of this place to be that though none of the people were allowed to defile themselves for the dead so as to profane themselves that is after the profane manner of the heathen according to that Law chap. 19. 18. yet the priest especially might not do it being a chief man among his people So that according to this interpretation the emphasis of this prohibition lies in these words to profane himself The inferiour priests might defile themselves for their nearest kindred but yet not so as to profane themselves to wit after the manner of the heathen by making baldnesse upon their heads c. as it is expressed in the following verse though none of the people might do this yet not the priest especially being a chief man among his people Vers 5. They shall not make baldnesse upon their heads c. That is when they did mourn for their kindred See chap 19. 28. Vers 6. For the offering of the Lord made by fire and the bread of their God they do offer See the note upon chap 13. 11. The word and here is not in the originall so that by the bread of their God is meant both the sacrifices burnt upon the altar and the heave-offerings which were the priests portion and they are so called partly because they were offered upon the altar the table of the Lord Mal. 11. 12. and partly because they were eaten by the priests of the Lord. Vers 7. They shall not take a wife that is a whore or profane That is neither a common whore nor a woman whose chastity had been violated though she did not as a common whore prostitute her self Some also conceive that under this word profane all those were forbidden to be taken in marriage by the priests that were for any other cause of ill name and basely esteemed as a bastard or one that was of light behaviour yea it seems that they might not marry a widow unlesse she were a priests widow For so it is expressely said Ezek. 44. 22. They shall take maydens of the seed of the house of Israel or a widow that had a priest before Now all this was to maintain in the people an high opinion of the dignity of the priesthood and that they might be the fitter to be types of Christ Neither shall they take a woman put away from her husband That is divorced â—nd not for the cause of adultery which to the Israelites was permitted under Moses Law Deut. 24. 1 2. but it was for the hardnesse of their hearts as our Saviour saith Matth. 19. 8. Vers 8. Thou shalt sanctifie him therefore c. That is thou Moses thou shalt command him thus to be sanctified Exâ—d 19. 10. And the Lord said unto Moses Go unto thâ— people and sanctifie them to day and to morrow c. or else it is an Apostrophe to the people that they should as much as in them lay take care that the priests did thus carry themselves as holy persons Vers 9. She shall be burnt with fire Other persons were not put to death for simple fornication neither the man nor woman Exod. 22. 16 17. And if a man entice a maid that is not betrothed and lie with her he shall surely endow her to be his wife If her father utterly refuse to give her unto him he shall pay money according to the dowry of Virgins onely the priests daughter because of the dishonour done to her fathers house is appointed here to be burnt and it may well be thought by the rule of Analogy the same punishment was to be inflicted on the priests wife if not his sonnes when guilty of the same sinne Vers 10. And he that is the high priest among his brethren upon whose head the anointing oyl was poured and that is consecrated to put on the garments shall not uncover his head c. Either therefore the uncovering of the head was it seems then an expression of mourning though afterward a contrary custome was used to wit when they mourned to cover their heads or else that which is forbidden the high priest here is that he should not take off his miter to the end he might put on a covering on his head after the
where they were forbidden to kindle a fire or to dresse that which they should eat on the Sabbath day yet did not the Jews understand this law so as to restrain them from those works which were necessarily to be done and therefore they used to water their catel as our Saviour faith Luke 13. 15. on the Sabbath day and if need were would pull out of a pit either ox or asse that were fallen into it Luke 14. 5. It is the Sabbath of the Lord in all your dwellings That is to be observed in all your dwellings The other feasts were especially to be kept before the Sanctuary whither all the men of Israel were to assemble Exod. 23. 14. Three times thou shalt keep a feast unto me in the year and vers 17. Three times in the year all thy males are to appear before the Lord God Deut. 16. 5 6. Thou mayest not sacrifice the Passeover within any of the gates which the Lord thy God hath given thee But at the place which the Lord thy God shall chuse to place his name in there shalt thou sacrifice the Passeover and vers 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall chuse But the Sabbaths were to be sanctified in all places where they dwelt to which purpose their Synagogues were built Acts 15. 21. Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day Vers 7. In the first day ye shall have an holy convocation ye shall do no servile work therein See the first note upon vers 3. Vers 8. But ye shall offer an offering made by fire unto the Lord seven dayes What the sacrifices were that were to be offered on each of these seven dayes of unleavened bread we may see Numb 28. 18 24. Vers 10. When ye be come into the land which I give unto you and shall reap the harvest thereof c. That is and shalt addresse thy self to reap the harvest thereof for the sheaf of the first-fruits of this harvest which they were here enjoyned to bring unto the priest was to be the first corn they cut down when they began to put the sicle to the corn as it is expressed Deut. 16. 9. Nor might they reap their harvest till this sheaf of first-fruits was brought unto the Lord. Vers 11. On the morrow after the priest shall wave it That is on the sixteenth day of the first moneth called Nisan the second of the seven dayes of unleavened bread Upon the fourteenth day of that moneth the Passeover was kept the fifteenth day was the first day of the feast of unleavened bread which day was a Sabbath of rest vers 7. and is called the feast Numb 28. 17. and this is the Sabbath here meant for on the morrow after being the sixteenth day of that moneth the sheaf of the first-fruits was by the care of the Magistrate in the name of all the people brought unto the priest and this sheaf was of barley for that was first ripe in the land of Canaan Ruth 2. 23. She kept fast by the maydens of Boaz to glean unto the end of barley-harvest and of wheat-harvest and Exod. 9. 31 32. The barley was in the ear and the flax was bolled but the wheat and the rie were not smitten for they were not grown up to wit at the feast of the Passeover but wheat-harvest was after at Pentecost or the feast of weeks as we may see Exod. 34. 22. where the feast of Pentecost or the feast of weeks is also called the feast of the first-fruits of wheat-harvest Vers 12. And ye shall offer the day when ye wave the sheaf an he lamb without blemish c. To wit besides the dayly morning and evening sacrifice which upon no occasion were intermitted and besides the sacrifices appointed for every of the seven dayes of this solemn feast of unleavened bread Numb 28. 23 24. For this was appointed peculiarly to accompany this sheaf of the first-fruits and it figured Christ by whom those first-fruits were sanctifyed Vers 13. And the meat-offering thereof shall be two tenth deals of fine flowre c. To wit two tenth deals of an Ephah that is two Omers and this was double to the usuall proportion in all other sacrifices of lambs which was but one tenth deal Numb 15. 4. He that offereth his offering unto the Lord shall bring a meat-offering of a tenth deal of flowre the reason whereof may be because this was a gratulatory sacrifice for the fruits of the earth Vers 15. And ye shall count unto you from the morrow after the Sabbath c. Here direction is given how they should know on what day they were to keep the next great feast after that of unleavened bread to wit the feast of weeks or Pentecost namely that they were to number from the morrow after the Sabbath that is from the sixteenth day of the moneth Nisan as is before said in the note upon vers 11. which was the very day that they brought the sheaf of the wave-offering seven compleat Sabbaths that is seven compleat weeks which was nine and fourty dayes and that then on the morrow after the seventh Sabbath that is after the seventh week which was the fiftieth day they were to keep the feast of weeks or Pentecost and to offer a new meat-offering unto the Lord which shows the reason why this feast was called the feast of weeks namely because it was seven weeks after the Passeover or the beginning of the feast of unleavened bread as also why it was afterward called in the New Testament Pentecost Acts 2. 1. to wit from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fifty because it was fifty dayes after the first and great day of unleavened bread for they began to number these fifty dayes from the morrow after that Sabbath inclusively which was the second day of unleavened bread the day whereon the sheaf of first-fruits was offered Vers 17. Ye shall bring out of your habitations two wave-loaves of two tenth deals c. That is on the feast of Pentecost you shall bring this offering which was to be offered as the first-fruits of their wheat-harvest as the sheaf offered at the Passeover mentioned vers 10. was brought as the first-fruits of their barley-harvest now it is expressed that these two wave-loaves were to be brought out of their habitations either to signifie that these two loaves were to be made of the new wheat of their own land not of forein corn or bought of strangers or else to signifie that though there were but one sheaf of first-fruits offered at the Passeover in the name of all the people yet now every family was to bring two wave-loaves of first-fruits out of their severall habitations But indeed because the sacrifices mentioned in the following verse that were offered together with these loaves were not brought severally
time to sow your seed c. Vers 6. Neither shall the sword go through your land That is ye shall live in peace and shall not be destroyed by the sword of your enemies But yet some Expositours hold that this phrase is here used of the sword going through the land because armies of souldiers are wont to destroy countreys not onely by fighting against them but also by going through them Vers 10. And ye shall eat old store and bring forth the old because of the new That is you shall have such store of old corn even when your new corn is gathered in that you shall not need presently to be spending the new but may still live upon the old store and yet withall your new harvests shall be so plentifull that of necessity you must empty your barns of old corn that you may have room to lay up the new Vers 16. I will even appoint â—ver you terrour consumption and the burning ague c. These words I will appoint over you imply the unresistablenesse of the judgement because those diseases should come with power and authority from God upon them and so should consume their eyes c. as indeed such diseases being in extremity do oft weaken and darken the sight Vers 19. And I will break the pride of your power That is I will break your exceeding great strength wherein you are wont to pride your selves Vers 20. And your strength shall be spent in vain c. That is though you spend your strength with excessive toyling and moyling in plowing and manuring your ground all will be to no purpose for still your land shall not yield her increase Vers 26. And when I have broken the staff of your bread ten women shall bake your bread in one oven This is mentioned as a signe or effect of the great scarcity of bread that should be in the land that one oven should contain the bread of many families Bread is here called the staff of bread because it strengtheneth mans heart Psal 104. 15. because it is the chief prop and support of mans life So that by breaking the staff of bread is meant the depriving them of this stay of their life by bringing famine and penury upon them as it is evident in other places Moreover he called for a famine upon the land he brake the whole staff of bread Psal 105. 16. and Ezek. 4. 16. Sonne of man behold I will break the staff of bread in Jerusalem that they may want bread and water and of this judgement this is mentioned as a notable effect that ten women that is many families should bake their bread in one oven for ten in the Scripture doth often signifie many as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight This is reckoned as another great signe of scarcity and want that tâ—e baker should deliver them their bread by weight So it is said Ezek. 4. 16. I will break the staff of bread in Jerusalem and they shall eat bread by weight and with care and they shall drink water by measure and therefore of him whom S. John saw riding upon a black horse which was famine Rev. 5. 6. it is said that he had a pair of ballances in his hand to wit to measure out bread to men because it should be so scarce And ye shall eat and not be satisfied To wit either because of the small quantity or for want of Gods blessing upon the little which they have for so some expound the staff of bread the strength which by the command of God it hath to nourish our bodyes Vers 30. And cast your carcases upon the carcases of your idols That is upon your idols now mangled and broken to pieces for their broken images are here called the carcases of their idols not because they had life before they were broken to pieces but by way of derision to let them see first what goodly gods they had worshipped that should in that day lie tumbled in a heap together with their dead carcases and secondly to intimate that these their idols were as abominable to God as dead stinking carcases are unto men Vers 31. And I will make your citie waste and bring your Sanctuaries untâ— dâ—solation The tabernacle is called a Sanctuary Exod. 25. 8. and so is the temple also 1. Chron 22. 19. and each of them for the severall distinct places in them the outward court the holy and most holy place was called plurally Sanctuaâ—ies Jer. 51. 51. For strangers are come into the Sanctuaries of the Lords house And besides the Synagogues may be in this word Sanctuaries comprehended alsâ— Vers 34. Then shall the land enjoy her Sabbaths c. As resting from â—â—llage from which she should have rested on the Sabbaths but could not be permitted because of their covetousnesse as also from bearing such wicked wretches under the burthen of whom whilst the earth lay groning it could not enjoy her Sabbaths as she ought for where there is not a resting from sinne the Sabbaths are not truly kept CHAP. XXVII Vers 2. SPeak unto the children of Israel and say unto them c. The Lord having given them laws hitherto concerning the necessary duties of his service concludeth now with this concerning vows and voluntary services When a man shall make a singular vow the persons shall be for the Lord by thy estimation That is when any man shall after a singular manner separate any thing by vow from common use for the Lords service the persons supposing it be some person whether man or woman that is vowed shall be for the Lord according to thy estimation that is they shall be thenceforth the Lords and accordingly either they shall be set apart to the Lords service or else they shall be redeemed according to thy estimation to wit according to that value which the priests by the direction which thou Moses shalt now give shall set upon them for it was Moses to whom the Lord now spake but it was the priest that did value that which was vowed as is evident ver 12. though according to that direction which Moses by Gods command did now prescribe them Now for these vows of persons we must know that they were usually made in time of some affliction or distresse as when married persons had no child they did sometimes vow that if the Lord would give them a child they would give themselves or that their child unto the Lord which was Hannahs vow 1. â—â—m 1. 11. and so in times of sicknesse or any other distresse they were wont to vow unto the Lord delivering them that they would give such and such persons themselves or their children over whom they had power unto the Lord. And if it be questioned after what manner and to what use they were vowed unto the Lord To this some Expositours answer That in case it was a Levite that was vowed he was then bound by that vow
whatsoever were the Lords Numb 8. 17. All the first-born of the children of Israel are mine saith the Lord both man and beast But because the first-born of sheep and such other catel as used to be sacrificed could not be redeemed Numb 18. 17. and so could never be vowed unto the Lord whereas all other first-born might be redeemed and after that might again be consecrated to the Lord by a vow yea before they were redeemed they might be vowed with respect to the time after redemption as Samuel Hannahs first-born sonne was vowed 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned because they were never capable of being vowed unto the Lord. Vers 27. And if it be an unclean beast then he shall redeem it according to thy estimation c. That is if any shall vow an unclean beast then he may redeem it and if he will redeem it it shall be redeemed according to thy estimation c. for this is not spoken of redeeming the first-born of unclean beasts but of unclean beasts that were vowed as before vers 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed which is no where enjoyned for the redeeming of the first-born Vers 28. Notwithstanding no devoted thing that a man shall devote unto the Lord c. That is nothing that is anathematized so it is in the Greek nothing destroyed or wholy cut off as the Hebrew word signifieth Things devoted I conceive were such things as were consecrated and set apart absolutely unto God withouâ— power of redemption and that not by an ordinary vow but with a curse of destruction denounced and desired upon any whosoever it be that shall divert that to any private use Hence the offerings of the temple mentioned Luke 21. 5. are there called anathemata Vers 29. None devoted which shall be devoted of men shall be redeemed but shall surely be put do death Three severall wayes this clause of the law concerning devoted things is understood by Expositours first some understand it onely of beasts yea principally of unclean beasts devoted of men that is devoted by men conceiving that this is added to satisfie a doubt namely that if things devoted might not be sold what then shall be done with those devoted unclean beasts which were not fit for the Lords use to which they say an answer is here given namely that however they might not be sold but must be put to death Again secondly some understand it generally of all devoted things whether men or beasts or lands c. and these by the last clause wherein it is said that such things shall surely be put to death understand a finall separating such things from all civill use unto the Lord either by death or otherwise to wit that such things were either to be put to death or else that they were to be irrecoverably cut off from all civill use which in a metaphoricall phrase is a kind of death such things being civilly dead as we use to say in regard of the former owner But thirdly some understand it onely of men that are devoted for men they say are here mentioned not as the persons devoting but as the persons devoted and therefore it is not translated None devoted which shall be devoted by men but None devoted which shall be devoted of men or from amongst men shall be redeemed that is no men that are devoted shall be redeemed but shall surely be put to death And this seems the most probable Exposition and most agreeable with our translation Onely then it must be understood of such as were devoted unto destruction which was done sometimes by a speciall and extraordinary vow and so the Canaanites were devoted Numb 21. 2. Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their cities or else by Gods speciall command and so the inhabitants of Jericho were devoted Josh 6. 17. and the Amalekites 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service then that last clause they shall surely be put to death cannot be meant otherwise then in that metaphoricall sense before spoken of namely that such were to be wholly given up for ever to the Lord as men dead unto the world and so Samuel they say was devoted to the Lord. Vers 30. And all the tithe of land whether of the seed of the laâ—d or of the fruit of the tree is the Lords There are two sorts of tithes in the Law the first which was given to the Levites Numb 18. 21. the second which after the paiment of the former tithe was separated and carried up to Jerusalem and there eaten by the owners Deut. 12. 6 7 11. this may be meant of both though principally of the first as is methinks evident by that generall expression all the tithe of the land c. Vers 31. And if a man will at all redeem ought of â—iâ— tithes he shall adde thereto the fifth part thereof c. Which was to make suâ—â— that the Levites should lose nothing by the cunning of the owners buying the second tithe might be turned into money Deut. 14. 23. but for the Lords use not their own private commodity Vers 32. And concerning tithe of the herd or of the flock even whatsoever passeth under the rod c. This phrase hath respect unto the manner of tithing which was thus as they went out of the fold or barn one by one the tithing man with his rod numbred them and the tenth as it casually passed by whether good or bad male or female was marked out for the tithe ANNOTATIONS On the third book of MOSES called NUMBERS CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai c. This third book of Moses is called Numbers because therein are related two severall numbrings of the people the one here in the first entrance of this book the other afterwards chap. 26. besides many other numbrings as of the offerings of the Princes and of the severall stages of the Israelites in their journeyings towards the land of Canaan c. In these first words he tells us the place and time when they were numbred to wit in the wildernesse of Sinai and that on the first day of the second moneth in the second year after their return out of Egypt In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people whereby it is evident that all those things which are related in the foregoing book of Leviticus were done within the
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
Sanctuary the Lord doth again give direction about the lamps When thou lightest the lamps the seven lamps shall give light over against the candlestick In the originall it is over against the face of the candlestick the common exposition of this is that the seven lamps should give light round about whereever the candlestick was to be seen But this cannot be the meaning for here is some particular direction given for ordering the lamps now however they were ordered or lighted they would have given light round about The meaning of these words I thus conceive That place is said to be over against the candlestick where the candlestick stood in full view Now it was not to be seen on the Southside for on that side close to the walls or boards of the Sanctuary it was placed Exod. 26. 35. And thou shalt set the table without the vail and the candlestick over against the table on the side of the tabernacle toward the South and thou shalt put the table on the North-side nor did it stand full in the eye either Eastward or Westward for so the seven lamps stood all in a row one behind another but to one that stood on the North-side the seven lamps were in full view that way therefore Aaron was to light the lamps that is he was to place the loose bowls on the top of the branches wherein the lamps were in such manner that the wick or flame of the lamp might issue out on the Northside toward that side of the tabernacle which was over against the face of the candlestick and that no doubt because the table of shew-bread stood on that side Vers 6. Take the Levites from among the children of Israel and cleanse them The priests being fully entred upon their service now the Levites are consecrated to their imployments as assistants to them but lest they should think themselves equally admitted to the work of the priesthood they are neither consecrated at the same time with the priests nor with the same ceremonies Vers 7. Sprinkle water of purifying upon them and let them shave all their flesh c. This water of purifying wherewith the Levites were now to be sprinkled at their consecration was doubtlesse that made with the ashes of a red heifer and therefore it is evident that directions for maâ—ing this water were given before this time though they are not set down by Moses till 〈◊〉 19. chapter of this book As for the shaving of their flesh that was done to the end they might be the more perfectly cleansed from all pollution whatsoever and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery Vers 8. And another young bullock shalt thou take for a sinne-offering This second bullock the second here named was first offered vers 12. And no bullock was offered for sinne save for the sinne of the high priest or of the congregation Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should Vers 10. And the children of Israel shall put their hand upon the Levites That is some of the chief as the first-born in stead of the reâ—â— by this signe transferring the charge and service of the Church from themselves â—â—on them whom they did now freely offer to the Lord to be wholly set aparâ— for that service Vers 12. And thou shalt offer the one for a sinne-offering and the other for a burnt-offering c. That is thou shalt cause them to be offered to wit by Aaron and his sonnes See also the notes upon the sacrifices that were offered at the consecrating of the priests Exod. 29. 10 c. Vers 15. And after that the Levites shall go in c. That is into the court of the priests for within the tabernacle it self the Levites might not enter nor was there any service there for them to do Vers 19. And to make an atonement for the children of Israel c. The Levites are said â—here to make an atonement for the children of Israel not because they offered sacrifices for the people for that the priests onely did but either because they were subservient to the priests when they were offering those sacrifices whereby atonement was made for the sinnes of the people or else because by their other service in the tent which for or in stead of the people they performed according to the will of God he was pleased with the pâ—ople and sent no plague upon them as otherwise there would have been if they themselves had intermeddled with those holy services Vers 24. From twenty five years old and upwards c. See the notes on Numb 4. 3. Vers 25. From the age of fifty years they shall cease waiting c. That is in the hard labours of bearing the Sanctuary See again Numb 4. 3. CHAP. IX Vers 1. ANd the Lord spake unto Moses in the wildernesse of Sinai c. Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second moneth he first begins with the relaâ—ion of Gods command for the keeping of it by the whole congregation at the appointed season which was omitted before that so he might shew upon what occasion the Passeover was kept by these particular persons in this second moneth Vers 2. Let the children of Israel also keep the Passeover at his appointed season This commandment concerning the Passeover is again enjoyned the second year because by the first institution they seem bound onely to keep it in the land of Canaan Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised that ye shall keep this servicâ— And indeed after this we find not that they kept any till they came into the land Josh 5. and that because they knew not how long they should stay in a place and when they should remove So that it seems they would not have kept this without speciall warrant Vers 3. According to all the rites of it and according to all the ceremonies thereof shall ye keep it Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt as the sprinkling of their posts with bloud the â—ating of it standing c. whereof see Exod 12. Vers 6. And there were certain men who were defiled by the dead body of a man that they could not keep the Passeover that day c. If they meddled with holy things being legally unclean by that law given since the first Passeover Levit. 22. 3. they were to be cut off if they did not keep the Passeover they were also to be cut off Exod. 12. 15. hence the straits they were in Vers 7. Wherefore are we kept-back that we may not offer an offering of
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 theâ—e 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 citâ—e 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
amongst them it was because the fire brake out onely upon the uttermost parts of the camp and withall it may imply the cause of the punishment because by these words it seems probable that in the uttermost parts of the camp the sinne began amongst those that were faint and weaâ—y with travel as in Deut. 25. 18. How he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary and he feared not God and upon them therefore the judgement did principally fall Vers 2. And the people cried unto Moses The reasons why they ranne to Moses for his intercession may be these 1. the sudden terrour of the plague 2. the guilt of their own consciences stopping their mouthes 3. the opinion they had of his holinesse and speciall interest in God 4. because their repining against him who was Gods instrument in leading them along they might think was now punisht and theâ—efore they come and desire him to forgive them and pray for them Vers 3. And he called the name of the place Taberah This name imposed upon the place where the fire brake out shews that it was not the same where they pitched their tents after their three dayes travel which by occasion of the following story was called Kibroth Hattaavah but rather some other place in the wayes they travelled thither when they were faint and weary a little before they came to Kibroth Hattaavah Vers 4. And the mixt multitude that was among them fell a lusting c. What this mixt multitude was see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began though the Israelites soon joyned with them in the sinne Once before they murmured for want of meat Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails but that was in the wildernesse of Sin immediately after they were come out of Egypt this was in the wildernesse of Paran above a twelvemoneth after that when not having any other food but manna from â—eaven which now they began to loath they murmured and who say they shall give us flesh to eat where by flesh is meant fish as well as that which we more peculiarly call flesh as is evident in the following words We remember the fish which we did eat in Egypt freely and ver 22. where Moses objects to the Loâ—d Shall all the fish of the sea be gathered for them to suffice them and so the Apostle speaks 1. Cor. 15. 39. There is one kind of flesh of men another flesh of beasts another of fiâ—hes Many indeed are of opinion that the Egyptians at lâ—ast some of them were strictly superstitious therein used not to eat the flesh of â—heep no nor leeks onions and garlick which they worshipped as Gods according to the Poet Porrum cepe nefas violarâ— aâ— frangere morsu O sanctas gentes quibus haâ— nascuntur in hortis Numina lanatis animalibus abstinet omnis Mensa nefas illic foetum jugulare capellae But however the Israelites did use to eat of them freely and wanting them now therefore they murmured against Moses and against the Lord. Vers 6. But now our soul is dryed away That is we languish and pine away having nothing to cat that will either nourish us or satisfie our appetite for the soul is often put for the body or the whole man or for the appetite or desire after meat drink and other things Vers 7. And the manna was as coriander-seed c. See the note upon Exod. 16. 31. it was therefore pleasant to the eye delightfull to the taste and was fit to be dressed severall wayes and therefore not to be thus loathed and despised Vers 10. Then Moses heard the people weep throughout their families every man in the doore of his tent That is openly as desiring to make known their discontent and to stirre up discontent in others also that should heare their complaints Vers 15. And let me not see my wretchednesse That is let me not see my self slain by the people in a shamefull and disgracefull manner or rather let me not live to see my self thus miserable for it is all one as if he had said that it were better for him to be killed out of hand then living to see so many heart-breaking miseries continually befalling him day after day Vers 16. And the Lord said unto Moses Gather unto me seventy men c. Though the speech of Moses to the Lord in the foregoing verses were so full of distemper passion yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel whom he knew to be elders of the people and officers over them that is whom he knew to be not onely elders in regard of their years but also men of singular gravitie and wisdome and for that chosen to be governours over the people and these were by Gods appointment which the better to testifie they were to be presented before the tabernacle to undertake the government as helpers to Moses that so his burthen might be the lesse Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people for the case of Moses Exod. 18. 25 26. But those were onely chosen to determine of small matters but these now were to be judges in the greatest and most difficult causes both of religion and civil affairs which were formerly wholly referred to Moses and were therefore chosen amongst those that were already in those inferiour places of government because by reason of their experience therein they were the fitter to be imployed in the weightier works And this many conceive was the originall of that great councel of the Jews which they called their Sanhedrin and was continued amongst them till Herods dayes Vers 17. And I will take of the spirit which is upon thee and will put it upon them That is I will give of the same spirit to them which I have given to thee It is not to be thought that there was now any impairing of Moses gifts as some conceive for how could the joyning of these with him be then any advantage to him or where do we find any thing in the following story that argues the least abatement in the gifts of Moses but becauâ—e the Lord intended to give the same gifts to them which he had given to Moses as if some part of Moses spirit dwelt now in them therefore is this expression here used I will take of the spirit which is upon thee and will put it upon them Vers 18. Sanctifie your selves against to morrow and ye shall eat flesh c. The originall word doth sometimes signifie to prepare and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance But being rendred sanctified it must needs be
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the
John 1. 18. nor can see him 1. Tim. 6. 16. It is not possible for any mortall creature to behold the very essence of God as he is in himself even Moses himself could not so see the face of God Exod. 33. 20. Thou canst not see my face saith the Lord to Moâ—es for there shall no man see me and live and secondly neither could there be at any time presented to Moses any similitude or likenesse of Gods essence and being for no materiall visible thing can be a representation of the spiritall and invisible essence of God To whom willye liken God or what likenesse will ye compare unto him saith the prophet Esa 40. 18. that therefore which is said here concerning the priviledge of Moses above all present and succeeding prophets consists in two things first that God manifested not his will to Moses in dâ—eams and visions as to other prophets in both which they had onely imaginary representations set before the eye of their minds but that he spake to him with an audible voice out of the cloud and out of the tabernacle and that he did oftentimes appear to him in a visible shape and spake to him in a familiar manner mouth to mouth as one friend should speak to another and had at times discovered to him more of his glory then ever he did to the eye of mortall man as we see in that story of his seeing Gods back-parts Exod. 33. 20. And then secondly that when he spake to him he did not make known his mind to him in obscure figurative expressions as he did to the prophets as when he told Ezekiel of a great eagle with great wings c. Ezek. 17. 3. but plainly and clearly apparently and not in dark speeches as it is here expressed Vers 9. And the anger of the Lord was kindled against them and he departed Not abiding their answer which was a signe of great displeasure Now this departing of the Lord wâ—s by removing the signe of his presence the cloud out of which he had spoken to them as it is explained in the following words vers 10. And the cloud departed from off the tabernacle Nor yet did the cloud remove away from the tabernacle for when it did so that was a signe that the people were to remove but it removed from the doore of the tabernacle whither it did usually descend when God meant to speak unto them and so rising up did hang over the tabernacle as at other times Vers 10. And behold Miriam became leprous white as snow Though Aaâ—on joyned with Miriam in speaking against Moses yet onely Miriam was punished 1. because she began the quarrel and 2. because he was the high priest and so the Lord would not strike him with leprosie lest in his dishonour the priesthood should suffer but chose rather to punish him in his sister As for the leprosie wherewith Miriam was stricken it did well answer her sinne a virulent envious murmuring tongue being like a fretting leprosie that spreads where it comes if it be not prevented to the infeâ—tion of many And indeed how memorable a thing this was we may see by the Lords putting them in mind afterwards of it Deut. 24. 9. Remember what the Lord thy God did unto Miriam by the way after that ye were come forth out of Egypt Vers 12. Let her not be as one dead c. Miriam stricken with this white leprosie was like a child that hath been sometime dead in the wombe when it comes into the world the flesh of such a child will be white putrified as if it were sodden and half consumed and so was Miriams And though she were still alive yet as one dead she was to be carried out from the communion of the Church as one that must needs defile all that touched her Numb 5. 2. Command the children of Israel that they put out of the camp every leper and besides this fretting plague would in the end have utterly consumed and killed her if God had not healed her Vers 14. And the Lord said unto Moses If her father had but spit in her face should sâ—e not be ashamed seven dayes c. God having immediately heard the prayer of Moses and healed her gives order notwithstanding that she should be shut out seven dayes from the camp Indeed other lepers being cleansed were yet shut up by themselves seven dayes but it was in the camp Lev. 14. 8. And he that is to be cleansed shall wash his clothes and shave off all his hair and wash himself in water that he may be clean and after that he shall come into the camp and shall tarry abroad out of his tent seven dayes But sayes the Lord if her earthly father had in great displeasure spit in her face she would have been ashamed to shew her face for a time and therefore much more is it fit in this cause both as an expression of her shame and sorrow for that she had done and that his secluding her from others may be a reall instruction to all the people that he would have them take heed of being corrupted with the same sinne now this expression of spitting in her face God useth because spitting is a signe of anger shame and contempt Job 30. 10. They abhorre me they flee farre from me and spare not to spit in my face Isa 50. 6. I hid not my face from shame and spitting and God by this punishment had shown his anger against her and had poured shame and contempt upon her Vers 15. And the people journeyed not till Miriam was brought in again But stayed mourning for her which was a speciall honour unto Miriam above other lepers for whom the people stayed not Numb 5. 2 4. Command the children of Israel that they put out of the camp every leper c. And the children of Israel did so and put them out without the camp Vers 16. And afterwards the people removed from Haxeroth and pitched in the wildernesse of Paran Which I conceive to be all one as if he had said and pitched again in another place but still in the wildernesse of Paran for that they came not now first into that wildernesse is evident because it is said before chap. 10. 12. And the children of Israel took their ioxrneys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran and the place where they pitched in this wildernesse is called Rithmah chap. 33. 18. and Kadesh-Barnea chap. 13. 26. Deut. 1. 19. which was close upon the borders of the land of Canaan CHAP. XIII Vers 1. ANd the Lord spake unto Moses saying c. In Deuteronomie it is said that the people desired that some might be sent to search the land Thus therefore it was When God had led his people from mount Horeb to Kadesh-Barnea through the great and terrible wildernesse and they were come to the mountain of the Amorites Moses assembled the people and encouraged them
now to go up and take possession of the land which God had promised them Deut. 1. 20 21. And I said unto you Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us Behold the Lord thy God hath set the land before thee go up and possesse it the people already no doubt through iâ—fidelity beginning to fear the event desire that first they might send some certain men not onely to search out the fertility and strength of the land but also to take knowledge of the wayes and passages rivers fords and mountains by which they were to go ver 22. Moses not knowing their distrustfull hearts likes well the motion vers 23. and consulted with God who thereupon returned this answer here set down yielding or giving way to their motion but in displeasure for their greater hurt and that no question because of their present infidelity and appointing them to send men that might search the land of Canaan even the land which God before had spied for them Ezek. 20. 6. and searched out Deut. 1. 33. Vers 2. Of every tribe of their fathers shall ye send a man every one a ruler among them There was one sent of every tribe that every tribe might be satisfied by a witnesse of their own and all Princes in their tribe as most likely to be courageous and that their testimony might be of more credit not of the baser sort because the businesse was weighty Vers 6. Caleb the sonne of Jephunneh His name signifieth hearty and he brought Moses word again as it was in his heart Josh 14. 7. Vers 11. Of the tribe of Joseph namely of the tribe of Manasseh Why is this clause prefixt before the tribe of Manasseh rather then Ephraim either because Manasseh was Josephs first-born or rather onely as a hint of that priviledge which Joseph had and so it is no more then if he had said of that tribe which came of Josephs other sonne namely of Manasseh you shall send Gaddi the sonne of Susi Vers 16. And Moses called Oshea the sonne of Nun Jehoshua This name Jehoshua is elsewhere ordinarily written Joshua and sometimes Jeshua as Neh. 8. 17. and in Greek Jesus as Acts 7. 45. where Stephen saith that the tabernacle of witnesse made in the wildernesse their fathers that came after brought in with Jesus into the possession of the Gentiles and Heb. 4. 8. If Jesus that is Joshua had given them rest then would he not afterward have spoken of another day and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus saith the Angel to Joseph concerning Christ the sonne of the virgin Mary for he shall save his people from their sinnes so that evident it is that this faithfull servant of God who afterwards succeeded Moses in the government of Israel and was now one of the spies sent to search the land of Canaan was called Jehoshua or Joshua by Moses to signifie that he should save his people from their enemies the Canaanites and bring them into the promised land and should therein be a notable type of Christ the onely Saviour of the world But may some say Oshea which was his former name doth also signifie a Saviour and why then was his name changed I answer many reasons are given for this by Expositours but the most probable is this that by adding Jah which is the proper name of God Psal 68. 4. contracted of Jehova or as some think by adding the first letter of Jehova to Oshea so to make his name Jehoshua thereby was signified that he should not onely be a Saviour but also the Lords Saviour implying that he should by authority from God and by the help and assistance of God be the Saviour of his people and therein also the more manifestly a type of Chriâ—t who is the Lords anointed and the Lord our righteousnesse Jer. 23. 6. When his name was thus changed it is not expressed onely we see that he is called Joshua in the story of Moses before this to wit at the â—ight which he had with the Amalekites Exodus 17. 9. Vers 17. Get you up this way South-ward c. Or by the South meaning the South part of the land of Canaan which was nearest to them Vers 21. So they went up and searched the land c. It may be probably thought that they went not all together but divided themselves for going all together they would have been suspected neither could they have viewed the whole countrey in so short a time and so they went quite through the land from one end to the other that is from the South to the North for so much is implyed in these words so they went up and searched the land from the wildernesse of Zin c. for the wildernesse of Zin here spoken of is not the wildernesse of Sin that bordered upon Egypt Exod. 16. 1. but a wildernesse called by a name much like the wildernesse of Zin which lay on the South of the land of Canaan Numb 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land onely Rehob lay more towards the West-side of the land and Hamath towards the Eaâ—â—-side and therefore it is said that they searched the land unto Rehob as men come to Hamath because being come to Rehob they struck over East-ward from Rehob to Hamath or because they searched all that Northern tract as men usually go from Rehob to Hamath Vers 22. And they ascended by the South and came unto Hebron where Ahiman c. Having in the former verse generally related how the spies searched the land quite through from the South to the North and from the West to the East here Moses undertakes to relate â—ome particular passages that were most memorable either in their going out or coming back again and so shewing how they went up by the South for there they entred the land he tells us how they came to Hebron a citie in the South parts of Canaan where Abraham and Isaac and Jacob with their wives were buried and there they saw certain huge giants Ahiman Shesui and Talmai who were afterwards expelled thence and slain by Caleb Josh 15. 14. and are here called the children of Anak ether because they were indeed his sonâ—es which seems most probable because it is said Josh 15. 13. that Arbah from whom Hebron was called Kiriath-arbah or the citie of Arbah was the father of Anak or else because all giants were in those times called the children of Anaâ— Now Hebron was built seven years before Zoan in Egypt This declareth not onely the antiquity of Hebron but also by consequence the goodnesse of the land Vers 23. And they came unto the brook of Eshcâ—l and cut down thence a branch with one cluster of grapes c. Of admirable bignesse which therefore they brought upon a staff betwixt two that it might not be marred
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
that all the nations of the earth that should hear of them should in every place to the great glory of God talk with admiration of the mighty power of God manifested in his doing such things and of the great love that he bears to that people and yet withall he would magnifie his justice and severity against their sinne too in cutting off all those that had now murmured against him before ever their posterity came to inherit the land yea this last according to our translation seems chiefly intended because this particle But seems to oppose this sentence to that which went before concerning his pardoning them The Lord said I have pardoned according to thy word But as truly as I live all the earth shall be filled with the glory of the Lord. Vers 22. And have tempted me now these ten times That is not once nor twice but many times as Gen. 31. 7. And changed my wages ten times and Job 19. 3. These ten times have ye reproched me It may also be taken properly for now they had rebelled ten times First at the red sea Exod. 14. 11 12. Secondly in Marah Exod. 15. 23 24. Thirdly in the wildernesse of Sinne where manna and quails were given when they murmured for want of bread Exod. 16. 2. Fourthly when at the same time they kept of the manna till the morning Exod. 16. 20. Fifthly when they went out to gather manna on the Sabbath Exod. 16. 27 28. Sixthly at Rephidim Exod. 17. 1. Seventhly by the calf at Horeb Exod. 32. Eighthly at Taberah Numb 11. 1. Ninthly at Kibroth Hâ—ttaavah chap. 11. 4. And now the tenth time upon the searching the land Vers 24. But my ser vant Caleb because he had another spirit with him c. The Lord having threatned in the former verses that none of the Israelites that had â—een his wonders in Egypt c. should ever see the land of Canaan he now excepts Caleb and promiseth that he should go into the land whereinto he went to search it and that his seed should possesse it to wit Hebron and the land adjoyning Josh 14. 9. and that because he had another spirit with him that is he was courageous and bold and was not of such a base cowardly spirit as the others were of and followed the Lord fully to do that which God required But why is not Joshua also named seeing he also followed the Lord fully I answer the former judgement was pronounced onely against the people that were in their tents amongst whom Caleb was and therefore he was excepted but there was no need to except Joshua because he was not amongst the people but attended on Moses Veâ—s 25. Now the Amalekites and the Canaanites dwelt in the valley That is added both to shew the mischief their sinâ—e had done them for which they must now return when they were come to the very borders of the land ready to enter into it as also to shew how necessary it was that they should presently be gone now God had resolved not to carry them in because they lay so near to the enemy for the Amalekites and Canâ—anites dwelt or sat iâ— the valley that is the valley beyond the mountain at the foot whereof the Israelites now lay see vers 40 c. where by this word dwelt may be meant either that they had their continuall abode there or rather that there they had gathered forces and lay in wait for them for so sometimes this word is used for lying in wait Josh 8. 9. To morrow turn you and get you into the wildernesse by the way of the red sea In this they obeyed not neither and being thereupon discomfited stayed after this at Kadesh many dayes Deut. 1. 46. and that as it is likely for the gathering up of their broken troups Vers 18. As ye have spoken in mine ears so will I do to you That is that which you wished to your selves shall now betide you wherein he alludes to that which they had spoken vers 3. Would God we had dyed in this wildernesse Vers 33. And your children shall wander in the wildernesse fourty years and bear your whoredomes c. That is till they have made up the years of their wandring in the wildernesse from their coming out of Egypt full fourty years so that in these fourty years the time past already since they came out of Egypt is included for one whole year and part of the second were past already Deut. 2. 14. And the space in which we came from Kadesh-Barnea untill we were come over the brook Sered was thirty and eight years Now in this the Lord saith their children should bear their whoredomes because it was their fathers whoredomes that is their forsaking of God that did bring this punishment upon their children Vers 34. And ye shall know my breach of promise That is you shall know to your cost what it is to charge me with breach of promise as you have done by suspecting that I would not give you the land whither I had brought you but meant to give you as a prey into the hand of your enemies you shall find to your cost that it was your infidelity your not keeping covenant with me and noâ— my breach of promise with you that hath hindered you from the present enjoying of this land whither I had brought you Vers 37. Even those men that did bring up an evil report upon the land dyed by the plague before the Lord. That is dyed by an extraordinary plague from the hand of God either the pestilence threatned vers 12. or some other judgement and that immediately the cloud the testimony of Gods presence still remaining upon the tabernacle And thus by the present judgement inflicted on them the people must needs be stricken with the more fearfull apprehension of the judgement that did abide them also and therefore it is said vers 39. the people mourned greatly having now indeed just cause to weep whereas before vers 1. they wept causelessely Vers 41. And Moses said Wherefore now do yoâ— transgresse the commandment of the Lord c. To wit being first commanded of the Lord so to say See Deut. 1. 42. And the Lord said unto me Say unto them Go not up neâ—ther fight for I am not among you lest ye be smitten bâ—fore your enemies Vers 43. For the Amalekites and the Canaanites are there before you That is on the top of the hill lying in readinesse to set upon you and therefore are said to come down vers 45. Vers 44. Neverthelesse the ark of the covenant of the Lord and Moses departâ—d not out of the camp The ark removed not but at the removall of the cloud Numb 9. 15. which God not taking up now he shewed thereby his dislike of their enterprise Moses therefore obeying the Lord would notgo with them so they went without the Lord without the signes ofhis grace and company of his ministers Vers 45. Thâ—n the Amalekites came
down and the Canaanites which dwelt in that hill and smote them and discomfited them even unto Hormah That is the Amorites the posterity of Canaan Deut. 1. 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do After this discomfiture the Israelites returned and wept before the Lord but he would not hear their voice nor give ear unto them So they abode in Kadesh many dayes Deut 1. 45. Now for Hormah whither the Israelites were chased it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there chap. 21. 3. CHAP. XV. Vers 1. ANd the Lord spake unto Moses saying Speak unto the children of Israel c. In this chapter the Lord enlargeth and explaineth some laws formerly delivered And it is most likely that this was delivered in the order as here it is set down within some short time after their departure back from Kadesh toward the red sea and that purpoâ—ely to chear up the people with hope of Gods reconciliation that he had not utterly cast them off but would again smell the sweet savour of a sacrifice from them and perform the promises made to them to which end also there is a particulâ—r mention made that they should observe these directions given them when they câ—me into the land of Canaan Vers 2. When ye be come into the land of your habitations which I give unto you c. This law is to shew what meat-offerings and drink-offerings were alwayes to be offered together with their sacrifices whereof part was burnt upon the altar as accessories and appurtenances thereto belonging for the understanding whereof we must note that whereas there are two sorts of these offerings by fire mentioned vers 3. that were to have these accessory meat-offerings and drink-offerings to wit a burnt-offering or a sacrifice by sacrifice there is meant onely the sacrifice of peace-offerings as in many other places besides And indeed unlesse it be iâ— the sinnâ—-offering that was offered at the cleansing of the Leper Levit. 14. 10. we do not any where reade that there was any meat-offerings appointed for sinne-offerings bâ—t onely for burnt-offerings and peace-offerings whence we see that these two onely are mentioned iâ— this place the reason whereof I conceive was this because the end of the sinne-offering which was to make atonement for the humbled sinner and the end of the meat-offering which was to testifie the joy and gladnesse of their thankfull hearts did not so well agree and it would not therefore be so proper to joyn them together and secondly that there are severall quantities of meat and drink-offerings here appointed as first for a lamb or kid vers 4 5. or secondly for a ramme ver 6 7. or for a bullock ver 8 9 10. for according as the sacrifice was greater oâ— lesse so must also the meat and drink-offering be more or lesse so there might be a proportion betwixt them Now concerning the measure of an hin and other things observable concerning these meat-offerings see what is noted before upon Exod. â—9 41 c. Vers 15. As ye are so shall the stranger be before the Lord. That is God will make no difference betwixt you and the strangers that have embraced the same religion with you his sacrifices and yours shall be alike acceptable to God and therefore as there is no difference in the Lords acceptation so neither in the manner of their offering them In civil things there was not one Law both for Israelite and stranger but before the Lord that is when they came into Gods presence to perform the duties of Gods worship as the Israelites were so were the strangers that is there was one Law for them both Vers 20. As ye do the heave-offering of the threshing-floore so shall ye heave it That is about the same quantity that ye offer of your first corn shall ye offer of youâ— dough and both shall be offered with the same ceremonies Vers 21. Of the first of your dough ye shall give unto the Lord an heave-offering in your generations That is to the priests as the Lords receivers for the first-fruits were their portion Ezek. 44. 30. And the first of all the fruits of all things and evâ—ry oblation of all of every sort of your oblations shall be the priests c. Vers 22. And if ye have erred and not observed all thâ—se commandments c. There is a Law given concerning the expiation of a sinne ignorantly committed by the whole congregation Levit. 4. 13. But there is a manifest difference betwixt this and that There the Law speaks of doing that which should not be done here of not doing all which should be done there the sacrifice which the congregation should bring is onely a bullock for a sinne-offering here they are willed to bring a bullock for a burnt-offering and a kid of the goats for a sinne-offering And the ground of this difference I conceive is this because that Law concerned sinnes of doing evil forbidden this onely concerns the sinne of neglecting those ceremoniall duties commanded by the Law which may be the more readily yielded if we consider the occasion of inserting this Law in this place Having spoken of the first-fruits of the first of their dough he immediately added this Law to shew what should be done in case any of those things concerning the externall worship of God either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle were omâ—tted either by the congregation or particular persons Vers 25. And the priests shall make an atonement for all the congregation of the children of Israel c. Or for every congregation whereby may be implyed the severall tribes cities towns and synagogues Vers 30. But the soul that doth ought presumptuously c. This Law for the cutting off that is the putting to death of those that do ought presumptuously must be understood onely of the same offences for which the foregoing sacrifiâ—cs were appointed when they were ignorantly committed to wit of offences committed against the worship enjoyned by the ceremoniall Law as it is noted before upon vers 22. In these things the soul that is the man that did ought presumptuously that is not of ignorance inadvertencie or infirmity but willfully and boldly purposely and openly as in an advised contempt of Gods Law and of those duties of his publick worship in the Law of God enjoyned he was to be cut off and that because he did thereby reproch the Lord this being all one as if he should fay that God was not to be regarded or that his judgements were not worthy his fear Vers 32. And while the children of Israel were in the wildernesse they found a man that gathered sticks upon the Sabbath day c. At what time in their wandring through the wildernesse this happened which is here related it is not expressed But I conceive it
to morrow the Lord will shew who are his c. All this that here follows which is appointed for deciding of the controversie who might meddle with the work of the priesthood and who might not Moses no doubt spake by speciall instinct of the spirit of God who upon Moses prayer when he fell upon his face ver 4. had now revealed to him what he should do Neither yet doth he presently call them to the triall but appoints the next day for it both that they might have time to bethink themselves and repent of what they had done and also that the people might â—e the better prepared to observe and note the judgement of God Vers 8. And Moses said unto Korah Heâ—re I pray you ye sonnes of Levi c. Bâ—cause Korah Dathan and Abiram with the rest of the conspiratours were all together when they first began to quarrel with Moses and Aaron as it is evident ver 1. 2. and yet the same day Dathan and Abiram were gone and Moses therefore sent for them ver 12. therefore it may be probably thought that after the first assembly was broken up Moses did again send for Korah and the Levites that he might talk with them by themselves and that then he spake that which is here set down and so afterwards for Dathan and Abiram by themselves as is expressed ver 12. Vers 11. And what is Aaron that ye murmur against him That is he is but Gods minister he did not thrust in himself but was called of God So Moses had spoken formerly Exod. 16. 7 8. And what are we that ye murmur against us your murmurings are not against us but against the Lord and so the Apostle speaks 1. Cor. â— 5. Who then is Paul and who is Apollo but ministers by whom ye believe even as the Lord gave to every man Vers 12. And Moses sent to call Dathan and Abiram c. Dathan and Abiram were with Korah when they were first gathered together against Moses and Aaron ver 1 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites and expostulate the matter with them as is before noted upon ver 8. and afterwards foâ— Dathan and Abiram as here is said that he might also advise them better or else if all hitherto related were done at the first assembly then had Dathan and Abiram withdrawn themselves when Moses began to speak as disdaining to hear any thing he should say In the beginning of this chapter there is mention made of On the sonne of Peleth who was also one of the tribe of Reuben and a ring-leader in this rebellion But because he is not here named nor any where else in the sequele of the story therefore it may be thought that he gave over upon the reproof of Moses or else it must be held that he also is implyed amongst the rest though not particularly named Vers 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. These men having as it seems heard what had passed betwixt Moses and the Levites when he counselled them to desist from this wicked attempt of which we heard before vers 8. do not onely refuse to come to him but return him a bitter and scornfull scoffing answer for first as by way of deriding those words of Moses vers 9. Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself c. they retort the same words upon him Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. and secondly they scoff at his promise of bringing them into a land flowing with milk and hony in stead thereof they say he had brought them from a land that was such indeed into a drie wildernesse Vers 14. Wilt thou put out the eyes of these men That is canst thou hope to gull and deceive this people so that they should not perceive the wrongs and injurie thou hast done them which is so clear and evident that unlesse thou canst put out their eyes they cannot but see it Vers 18. And they took every man his censer and put fire in them and laid incense thereon c. The censers here spoken of they had either provided before when they first combined together to thrust themselves upon the priestly office or else they were some slight things made suddenly since Moses the day before had appointed this for the deciding of the controversie betwixt them The place where they burnt their incense was in the doore of the tabernacle of the congreation as is here expressed that is in the doore of the priests court whither the people used to bring their sacrifices Indeed the place for the priests burning of incense was within the tabernacle at the altar of incense but this was an extraordinary thing enjoyned for the discovery of the Lords will whether these men or onely Aaron and his sonnes as formerly should enter into the tabernacle to execute the priests office and therefore this was done at the doore of the tabernacle of the congregation That Korah was amongst the rest with his censer seems evident by the foregoing verse where he is particularly appointed to be one amongst the rest thou also and Aaron each of you his censer c. how therefore he came to be swallowed up afterward with Dathan see in the note upon vers 32. Vers 19. And Korah gathered all the congregation against them unto the doore of the tabernacle of the congregation Not onely the two hundred and fifty forementioned but the people in generall not as professed abetters of their attempt but as spectatours of the businesse in hand Korah no doubt having perswaded them that they should see that God would favour their attempt and give judgement on their side And the glory of the Lord appeared unto all the congregation To wit in the cloud which usually hovered over the tabernacle but now came down lower to the doore of the tabernacle as at other times See chap. 14. 10. Vers 22. O God the God of the spirits of all flesh c. By all flesh is meant all mankind as Gen. 6. 12. All flesh had corrupted his way upon the earth and God is called the God of the spirits of all men both because the souls of all men are immediately in their first conception created by God whence he is also called the father of spirits Hebr 12. 9. The Lord formeth the spirit of man within him Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men and hath the power of ordering and governing theâ— which men can never have In whose hand is the soul of every living thing and the breath of all mankind Job 12. 10. Now this title here Moses gives the Lord
either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
stood within behind the vail or else in the most holy place before the ark for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place and evident it is that after they were broâ—ght forth again and Aarons rod was found to flourish the rest continuing dry sticks or staves as they were before that was carryed into the most holy place and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail and yet it is said to be returned to the place where they were all laid before vers 10. Bring Aarons rod again before the testimony However this laying of these rods up before the Lord was to signifie that it was referred to him to determine this controversie concerning the priesthood Vers 5. And I will make to cease from me the murmuring of the children of Israel That is in this particular concerning Aarons priesthood Vers 6. And the rod of Aaron was among their rods That is there being twelve rods brought for the twelve Princes of the twelve tribes which were it seems according to the custome of those times made of the almond tree for such Aarons was vers 8. that bloomed blossomes and yielded almonds they were all laid together and Aarons was put also amongst the other twelve Vers 8. And behold the rod of Aaron for the house of Levi budded c. Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar and withall the flourishing of this rod signified first the budding of Aarons posterity together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity secondly the miraculous flourishing glory of Christs priesthood of which Aarons was a type to wit how he that rod out of the stemme of Jesse and branch that grew out of his root Esa 11. 1. though at first he was as a dry and withered sâ—ick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâ—all when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard Psal 22. 15. should yet suddenly sprout forth again to wit in his resurrection and so his priesthood should become an eternall priesthood and lâ—â—e Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâ—e and by the preaching of the Gospel that flourishing rod or sceptre of righteousnesse should become glorious all the world over to the great joy of all those that have interest in him and thirdly that all those that in the dayes of the Gospel were truly set apart to teach the people as Aaron was though in themselves but dry and withered sticks yet by the speciall grace of God should bear and bring forth buds and fruit and that their fruit should remain John 15. 16. Vers 12. And the children of Israel spake unto Moses saying Behold we die we perish we all perish Being by this miracle fully convinced of their sinne and then calling to mind how severely God had punished this their murmuring against Moses and Aaron how some had been burnt with fire some swallowed up into the earth alive some consumed with the plague they are stricken with an apprehension of the like danger the first step to repentance and therefore cry out as men that might justly expect to be every one of them destroyed as they were indeed in danger to be presently taken away by some judgement had not the Lord been the more mercifull to them Vers 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die This is an amplification of their wofull condition to wit that though God should spare them now yet they should alwayes be in danger if they did never so little presse beyond the limits allowed them whosoever say they cometh any thing near that is nearer then they should and keep not off at their full distance wherein we may easily transgresse we see God will not spare them yea happely as men terrified are indeed wont to conceive their danger greater then it is they complain as if it would be perilous to come near the tabernacle at all Shall we be consumed with dying This may be a deprecation Shall we be consumed that is of thy mercie let us not be consumed for so questions are often used in earnest deprecations as Psal 85. 6. Wilt thou not revive us again that thy people may rejoyce in thee and Esa 64. 12. Wilt thou refrain thy self from these things O Lord wilt thou hold thy peace and afflict us very sore But I rather take it as a bemoaning of their condition CHAP XVIII Vers 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary Because of the peoples astonishment chap. 17. vers 12. Behold we die we perish we all perish the Lord here tells Aaron that he the priests and Levites must bear the iniquity of the Sanctuary that is that if any pollution came to it by the people they should answer for it and therefore it must be their charge to watch over it Thus the Lord shews himself reconciled and makes the priests watch a ground of appeasing the peoples both fear and envy And thou and thy sonnes with thee shall bear the iniquity of your priesthood That is shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it which your watch should prevent Vers 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die To wit for not preventing the errour of your brethren the Levites by your care Vers 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail That is for all things that concern the altar of burnt-offerings and for all things that are to be done within the vail that is within the outer vail either in the holy or most holy place Vers 8. Unto thee have I given them by reason of the anointing c. That is for the office sake whereunto thou art anointed because I have separated thee from worldly employments to attend upon mine holy things therefore thou shalt have mine holy things to live upon Vers 9. Every oblation of theirs every meat-offering of theirs c. The particulars are here mentioned of the most holy things reserved from the fire that is the sacrifices whereof part was burnt upon the altar which were allotted to be the priests portion for their maintenance to wit oblations meat-offerings sin-offerings trespasse-offerings and this last is expressed thus every trespasse-offering of theirs which they shall render unto me because trespasse-offerings were brought as by way of recompence for some trespasse committed
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 discouragâ—d 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 serâ—ents 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
unto men in the preaching of the Gospel that so all poore sinners might look upon him as the onely authour of eternall salvation according to that of S. Paul to the Galatians Who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you Gal. 3. 1. And fifthly as the Israelites that were mortally bitten by those fiery serpents were perfectly cured onely by looking on the brazen serpent whereof there could be no naturall reason so are sinners perfectly saved from that death whereto they were liable because of sinne onely by casting an eye of faith upon Christ whereof no reason can be given but the will of God and therefore is the preaching of this way of salvation called the foolishnesse of preaching 1. Cor. 1. 21. And indeed partly because it was such a notable type of the promised Messiah and partly that it might be a memoriall of this singular meâ—cy which God thereby had afforded them the Israelites carefully kept this brazen serpent unto the dayes of Hezekiah but then because the people burnt incense to it that good King brake it in pieces 2. Kings 18. 4. Vers 10. And the children of Israel set forward and pitched in Oboth They removed not from mount Hor to Oboth but as is before noted upon vers 14. from mount Hor they removed to Zalmonah and then to Punon and then to Oboth as we reade chap. 33. 41 42 43. whence we may most probably conclude that about Punon it was that the brazen serpent was made because it is said here that they set sorward from the place where that was done and then pitched in Oboth Vers 11. And they journâ—yed from Oboth and pitched at Ije-abarim in the wildernesse which is before Moab c. And so were come from Edoms borders to Moabs with whom also they might not meddle Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel Vers 12. From thence they removed and pitched in the valley of Zared Zared was the name both of the valley and river that ranne through that valley Deut. 2. 13. where was it seems Dibon-gad for chap. 33. 45. it is said that they departed from lim and pitched in Dibon-gad Vers 13. From thence they removed and pitched on the other side of Arnon c. From Dibon-gad they went to Almon-diblathaim thence to the mountains of Abarim Num. 33. 46 47. which it seems were in this place on the other side of Arnon For Arnon is the border of Moab between Moab and the Amorites Arnon was a river that did at this time divide the countrey of the Amorites from the land of the Moabites Indeed the countrey beyond Arnon towards Jordan had been in the possession of Moab but Sihon had taken it from them ver 16. so that now Arnon was the border between the Moabites and the Amorites which Moses notes to let us see how God by this means had provided this countrey for the Israelites who might not have meddled with it if it had been still in the Moabites possession but were now commanded to take it from the Amorites Deut. 2. 24. Rise ye up take your journey and passe over the river Arnon behold I have given into thy hand Sihon the Amorite King of Heshbon and his land c. and hence it was that the King of the Amorites and Moabites challenged this land in the dayes of Jephthah Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore thoselands again peaceably Vers 14. Wherefore it is said in the book of the warres of the Lord what he did in the red sea c. This place is diversly translated and therefore also diversly expounded by Interpreters According to our translation the meaning and drift of the words seems to be this There was a book extant in Moses time but now lost called the book of the warres of the Lord wherein it seems the victories which the Lord gave the Israelites over their enemies were more largely described which are here but briefly touched out of this book Moses citâ—s these following words What he did in the red sea and in the brooks of Arnon and at the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab and that partly to prove what he had said before ver 13. that Arnon was at present the border between the land of Moab and the land of the Amorites though formerly the land beyond Arnon belonged also to the Moabites and partly also to give a touch that here at their entrance into the Amorites land the Lord wrought wonders for them not inferiour to his dealing with them when he drowned the Egyptians in the red sea Our Translatours have noted in the margin of our Bibles that this place cited out of that book of the warres of the Lord may be read thus Vaheb in Saphah and in the brooks of Arnon c. but if it be so read it is hard to conjecture what was meant thereby onely some Expositours hold that Vaheb was the name of that King of the Moabites mentioned vers 26. whom Sihon conquered and others that it was the name of a city in Saphah but the words cited being but an imperfect clause taken out of a book not now extant no wonder it is though the meaning of them cannot be found out sufficient it is for us that they plainly enough prove that for which Moses cites them namely that the river Arnon did divide the land of the Amorites and the land of Moab Vers 16. And from thence they went to Beer Neither this place called Beer nor those mentioned vers 18 19 20. to wit Mattanah Nahaliel and Bamoth are named Numb 33. and therefore it seems they were not severall stations but onely the names of such places as they passed by when they went forward from the mountains of Abarim which were about Arnon to the plains of Moab Numbers 33. 48. That is the well whereof the Lord spake unto Moses Gather the people together and I will give them water c. The meaning of these words is that at this place called thence Beer which signifieth a well the Lord did miraculously again supply them with water and that in the sight of all the people having appointed Moses to gather them together for this very purpose The manner how this was done is not expressed in the story but from the ensuing song we may probably inferre thus much to wit that the people being in some distresse for water in that wildernesse mentioned ver 13. through which they were now going God stayed not now till they murmured again but of his own accord did appoint Moses to gather the people together and to set the princes of the tribes to dig with their staves promising that a well should thereupon miraculously spring
Shemosh c. In this clause of their song the Amorites scoff at Shemosh who was the god of the Moabites 1. King 11. 7. the Amorites had another god to wit Milcom 1. King 11. 5. they therefore now derided the Moabites because their God though they had been so long his people and had served him so carefully was not able to help them but had delivered them into captivity to Sihon as it follows in the next words He that is their God Shemosh hath given his sonnes that escaped and his daughters into captivity unto Sihonking of the Amorites But how much more properly might the Israelites take up this proverb now against the Amorites Vers 30. We have shot at them To wit first the Amorites then the Israelites Vers 32. And Moses sent to spie out Jaazer c. A city also that haâ— been Moabs Jer. 48. 31 32. but now was the Amorites a fruitfull pasture-countrey it stood in and was given to Gad Numb 32. 1. Vers 33. And they turned and went up by the way of Bashan c. A rich countrey this Bashan was famous for its huge oaks Ezek. 27. 6. Of the oaks of Bashan have they made thine oars also the pastures nourished strong and fat cattel whereto the Scripture often alludeth Deut. 32. 14. Butter of kine and milk of sheep with fat of lambs and rammes of the breed of Bashan and Amos 4. 1. Hear this word ye kine of Bashan and there were in it threescore cities with high walled gates and barres Deut. 3. 4 5. and indeed this which is said of their high walled cities makes it manifest that the Israelites spyes were here amongst other places when they searched the land of Canaan Vers 34. And the Lord said unto Moses Fear him not c. Og the king of Bashan was a huge gyant Deut. 3. 11. his bedsted was a bedsted of iron nine cubits was the length thereof and foure cubits the breadth of it and the rather doubtlesse did the Lord encourage Moses not to fear him because they were like enough to be scared with the very sight of him to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites making the experience he had of Gods help against Sihon a ground of encouragement for the present against Og and his armie too CHAP. XXII Vers 1. ANd the children of Israel set fâ—rward and pitched in the plains of Moab on this side Jordan by Jericho In the third chapter vers 48. it is said that they dâ—parted from the mountains of Abarim and pitched in the plains of Moab by Jordan near Jericho and that is the last removall of the camp of Israel there mentioned Now they came to the mountains of Abarim at their first passing over the river Arnon as is noted before upon vers 13. And therefore it seems that all those things related from the 13. verse of the former chapter to the end of the chapter as concerning their going to Beer vers 16. where a well sprung up so miraculously and concerning the conquests of Sihon and Og were done the camp and the tabernacle still abiding at the mountains of Abarim and then after that the camp of Israel set forward from thence and pitched in the plains of Moab so called because they had been sometime Moabs and did border upon the land of Moab though they were afterwards the Amorites and now the Israelites by conquest These plains reached unto Jordan right over against Jericho And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan in which time many notable things fell out even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua till their entrance into Canaan Vers 3. And Moab was sore afraid of the people because they were many c. The Moabites had no cause at all to be afraid of the Israelites though they were many for the Israelites had made known to them their resolution not to meddle with them and accordingly had peaceably passed by their countrey yea they had to their own trouble fetched a great compasse about purposely that they might not annoy them by passing through their land and besides in destroying the Amorites they had done them a pleasure having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their countrey from them chap. 21. 26. But yet being stricken with terrours from God all this could not quiâ—t their minds They saw they were a numerous mighty people and that they had now already vanquished two great kings and that they were still upon the borders of their countrey and hereupon they were ready to conclude that as the Amorites had lately taken away part of their countrey so this people that had now destroyed the Amorites would take away the rest and so were mightily perplexed and distressed The Lord herein making good his promise to his people Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away and again Deut. 2. 25. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven who shall hear report of thee and shall tremble and be in anguish because of thee Vers 4. And Moab said unto the Elders of Midian c. That is the Moabites being in this distresse and considering that the onely way to secure themselves against the evil feaâ—ed was so strengthen themselves against the Israelites and that hereby also they might happely regain what the Amorites had formerly taken from them they sent to the elders of Midian to desire them to joyn with them against the Israelites and that because the Midianites were subject to the same king or at least were neighbours confederate wiâ—h them and so it is evident they did though they had no cause for it for first they were in a manner allyed to the Israelites being the posterity of Midian who was the sonne of Abraham by his wife Keturah Gen. 25. 1 2. and secondly the Israelites had not meddled with them and thirdly the Israelites conquest of the Amorites was an advantage to the Midianites who were by this means freed from Sihons tyrannous yoke for that they were before in bondage to him appears because the five kings of Midian that combined with Moab and perished for the same chap. 31. 8. are called the Dukes of Sihon Josh 13. 21. Some conceive that the Ammonites did also joyn with the Moabites and Midianites at this time which they ground upon that place Deut. 23. 3 4. An Ammonite or a Moabiteâ—shall not enter into the congregation of the Lord Because they met you not with bread and with water in the way when you came forth out of Egypt aâ—d because they hired against thee Balaam the sonne of Beor of
were in subjection and so made great havock amongst that people and afterwards they could not but suffer much when the Seleucidae did continually waste and oppresse them in the troublesome dayes of Antigonus and Antiochus And if we understand by Chittim Italy even by the Romans out of Italy were the Assyrians afflicted when they began to ruine the Grecian Empire to whom that people were then subject and Dio that writes the Romane history reports that Trajan the Emperour did in his time subdue Assyria and make it a Province As for the second branch of this prophecy that â—he ships which should come from the coast of Chittim should afflict Eber that is the Hebrews or Jews this also was partly fulfilled by the Greeks if you understand them to be the people of Chittim for they could not but suffer much when the Grecians came to get the dominion over them and the story of the Maccabees shews how cruelly Antiochus dealt with them but especially by the Romanes if we understand them to be the people of Chittim for by the Romanes they were often sorely distressed and at length Titus and Vespasian did utterly ruine them As for the third branch of the prophecy that he also that is the people of Chittim should perish for ever this hath been already in part fulfilled both in the utter overthrow of the Grecian Empire and in the low estate whereto the Romane Empire is fallen but shall be more fully accomplished when Rome and her now head that man of sinne shall be utterly destroyed as God hath threatned that he will consume him with the breath of his mouth destroy him with the brigâ—tnesse of his coming 2. Thess 2. 8. Vers 25. And Balaam rose up and went and returned to his place c. That is he went away homeward though it seems he was afterward stayed amongst the Midianites for among them he was slain chap. 31. 8. They slew the kings of Midian Balaam also the sonne of Beor they slew with the sword With what shame and confusion of face they now parted asunder we may easily conceive being both wholly disappointed of their aims the false prophet going away without those wages of unrighteousnesse which he had gaped after and for which he had taken all this pains and the king having procured nothing by all that he had done but that the â—eople was blessed whom he desired his prophet to curse which how great a mercie it was to the Israelites we may see by the Lords putting them so often in mind of it as Deut. 23. 4 5. They hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee Neverthelesse the Lord thy God would not hearken unto Balaam but the Lord thy God turned the curse into a blessing unto thee because the Lord thy God loved thee and again Mich. 6. 5. O my â—â—ople remember now what Balak King of Moab consulted and what Balaam the sonne of Beor answered him But though they could not obtain to have Israel cursed yet before Balaam parted now with Balak he gave him that pestilent counsel to wit to invite the Israelites to their feasts and so to insnare them and draw them both to whoredome and idolatry that so the favour of their God being turned away from them they might then be exposed to any mischief from their enemies which how they attempted to put in practise we reade in the following chapter CHAP. XXV Vers 1. ANd Israel abode in Shittim This was a place in the plains of Moab called also Abel-shittim chap. 3â— 49. where they continued till after Moses death for from this Shittim they removed when they went to passe over Jordan into the land of Canaan and it is the rather noted here as an aggravation of their sinne which in this place they fell into with the daughters of Moab that when God had now brought them to the very borders of the promised land they should there so shamefully sinne against him And the people began to commit wheredome with the daughters of Moab This is meant both of bodily and spirituall whoredome and besides we must note first that though it be said generally that the people began to commit whoredome yet the meaning is onely that some or a great number of the people did so for all that were guilty of this wickednesse were taken away and onely those remained alive that did constantly cleave unto the Lord Deut. 4. 3 4. All the men that followed Baal Peor the Lord thy God hath destroyed them from among you But ye that did cleave unto the Lord your God are alive every one of you this day and secondly that though the daughters of Moab be onely here mentioned yet under these the daughters of Midian are also comprehended for it is evident that the Israelites did commit whoredome with the daughters of Midian as we may see ver 6. where it is said that it was a Midianitish woman with whom Zimri committed filthinesse and ver 16 17. Vex the Midâ—anites saith the Lord to Moses and smite them for they vex you with their wiles wherewith they have beguiled you in the matter of Peor c. Vers 2. And they called the people unto the sacrifices of their gods c. This is added as the effect of their whoredome with the daughters of Moab whereof he had spoken in the former verse to wit that they were then invited by these daughters of Moab to their idolatrous feasts and so at length were drawn to open idolatry Some indeed conceive that in these words Moses sheweth how they were drawn to commit whoredome with these daughters of Moab to wit that first under a shew of friendship they were invited by the Moabites to their idolatrous feasts and then being there allured by the wanton provocations of their young damsels they committed filthinesse with them and so were insnared and drawn further afterwards to fall down and worship their gods But the order of the words is rather this that first they committed bodily whoredome with the daughters of Moab for that is principally intended vers 1. and therefore S. Paul speaks of this as that which was the first originall cause of all the evil that now befell them 1. Cor. 10. 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand and then afterwards they were drawn by dâ—grees to the idolatry here mentioned It seems therefore that the Moabites under a pretence of peace and amity got some opportunity to have their fair damsels allure some of the Israelites to uncleannesse and then having intangled them in this sinne they called them unto the sacrifices of their gods that is to the feasts they made with their sacrifices and so they went and did eat with them which was of it self idolatry they that eat of the sacrifices being partakers of the altar 1. Cor. 10. 8. and a sinne which God had expressely given them warning
of to wit that they should take heed lest the people sacrificing unto their god any one should call them and they should eat of his sacrifice Exod. 34. 15. and then being thus farre fallen away they were easily wonne to open idolatry even to bow down to their gods and worship them And all this the Moabites did by the counsel of Balaam who knew there was no other way to endanger the Israelites as it is evident chap. 31. 16. Behold saith the Lord of the Midianitish women these caused the children of Israel through the counsel of Balaam to commit a trespasse against the Lord in the matter of Peor and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication Vers 3. And Israel joyned himself unto Baal-peor This Baal-peor was an idol-god of the Moabites so called from the mountain Peor chap. 23. 28. where this idol was worshipped And to this idol Israel is said to have joyned himself in reference to that spirituall adultery they committed by worshipping this idol as for the same reason the Scripture useth a like expression Hos 9. 10. where it is said that the Israelites went to Baal-peor and separated them selves unto that shame And the anger of the Lord was kindled against Israel Herein also is implyed the effect of Gods anger to wit that hereupon the plague brake in upon them Psal 106. 29. whereby there fell in one day three and twenty thousand Vers 4. And the Lord said unto Moses Take all the heads of the people and hang them up c. Some Expositours understand this thus That the Lord here enjoyneth Moses to take all the heads of the people that is to gather together all the Heads and Rulers of the severall tribes and take them as assistants to him and then to hang them up before the Lord that is them of the people of whom he had spoken in the foregoing verse that had joyned themselves to Baal-peor and indeed that which followeth in the next verse doth singularly well agree with this exposition to wit that hereupon Moses said unto the Judges of Israel whom he had thus assembled together Slay you every one his man that is the meâ— that are under your severall jurisdictions that were joyned unto Baal-peor But the most received exposition is that the Lord here commanded Moses that he should take that is apprehend all the heads of the people to wit that were guilty of this sinne and hâ—ng them up before the Lord that is as a sacrifice to the Lord for the vindicating of his honour and the appeasing of his wrath as those of Sauls issue are said likeâ—ise to have been hanged up before the Lord 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land and that against the sunne that is openly in the sight of all men that as they had sinned openly so they might be punished openly for the terrour of others Now this exposition the words seem most plainly to intend to wit that first God commanded Moses to take all the heads of the people that were guilty of this sinne and hang them up before the Lord against the sunne so appointing them to be first punished and that with a more shamefull kind of death because their sinne was greatest and that then afterwards Moses gave a charge as it follows in the next verse to the rest of the Judges that had not defiled themselves that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes Vers 6. And behold one of the children of Israel came and brought a Midâ—anitish woman c. The greatest difficulty in this passage of the story is concerning the time when this Israelite Zimri the sonne of Salu as is afterwards expressed vers 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her and was there with her slain by Phinehas Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them mentioned in the two foregoing verses for the hanging up of the heads of the people and the slaying of those in each tribe that were found guilty of those horrible sâ—â—nes of fornication and idolatry with the daughters of Moab which had provoked God to send such a plague amongst the people and the reason they give for this is because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty But yet because the plague was stayed immediately upon the killing of these wretches vers 8. it is most probable that those that were sâ—ain by the magistrate were slain before the plague was stayed therefore others hold that this was done in the order as here it is recorded by Moses and that this was one of the great aggravations of his desperate im pudency that not onely when the people were mourning because of the wrath of God against them but also when so many had been cut off for this sinne he was not yet afraid trusting it seems in his greatnesse because he was a Prince of such renown in the tribe of Simeon but did openly carry his harlot into his tent with him as if he desired thereby to proclaim that he would not be afraid to satisfie his lust though Moses and all Israel should stand by and look on Vers 8. And he went afâ—er the man of Israel into the tent c. The originall word here translated the tent is not that ordinarily used for a tent but such as signifieth a cave or hollow place therefore some think that hereby is meant such a tent as was made for fornication So the plague was stayed from the children of Israel This plague seemeth to have been the pestilence which God sent amongst the people Psal 106. 29. They provoked him to anger with their inventions and the plague brake in upon them Howbeit the word here in the originall is sometimes used for slaughter by the sword as 1. Sam. 4. 17. Vers 9. And those that died in the plague were twenty and foure thousand The Apostle sayes three and twenty thousand 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate to appease Gods wrath and that the other three and twenty thousand were taken away by the immediate hand of God or one thousand of the chief hanged the rest slain with the sword Vers 12. Wherefore say Behold I give unto him my covenant of peace That is make this which I shall say unto thee publickly known both for the encouragement of Phinehas that he may not fear because they were such great ones whom he hath
formerly vassals to Sihon and therefore called Dukes of Sihon Josh 13. 21. but Sihon himself being now slain they became it seems absolute kings amongst whom was Zur the father of Cozbi whom Phinehas slew chap. 25. 15. Balaam also the sonne of Beor they slew with the sword See the note upon chap. 24. 25. Vers 10. And they burnt all their cities wherein they dwelt c. To wit lest sloath or covetousnesse should draw any of the Israelites to hide themselves in these nests and to take up their rest in this countrey which God had not allotted them and neglect the land of Canaan which he had given them Vers 13. And Moses and Eleazar the priest and all the princes of the congregation went forth to meet them without the camp To wit to congratulate their victory and withall to put them in mind of cleansing themselves before they came into the camp Vers 〈◊〉 And Moses was wroth with the officâ—rs of the host c. Phinehas may be here comprehended though not expressed yet I rather think that Moses directs his speech to the captains because Phinehas did chiefly attend upon the holy instruments vers 6. and meddled not with the ordering of the souldiers as concerning the saving or not saving those they took captives Vers 15. And Moses said unto them Have ye saved all the women alive As if he had said Whereas ye ought to have saved none have you saved them all these are they that insnared the people and therefore these above all should have been slain Vers 17. Now therefore kill every male among the little ones The generall rule and law given to the Israelites was that they should spare all the little ones the Canaanites onely excepted See Deut. 20. 14. But here because they were to execute Gods vengeance upon a people that had brought a great sinne and so conseâ—uently a great plague upon the Israel of God Moses no doubt by the speciall diâ—ection of Gods spirit gives charge that all the male-children should be slain and so the more lively thereby to expresse how detestable that fact of the Midianites was by slaying the males hâ— doth as it were seek to root out the very memory of them not indeed of the whole nation of the Midianites for in the dayes of Gedeon we reade again of this nation Judg. 6. 1. but of these neighbouring Midianites that had done this mischief to the Israel of God And kill every woman that hath known man by lying with him The words in the following verse where onely the women-children are appointed to be saved shew the meaning of these words namely that all who were of years fit for the knowledge of men were slain and onely the women-children that were undoubtedly pure virgins were saved alive Vers 18. But all the women-children that have not known a man by lying with him keep alive for your selves To wit to make them servants or to take them for wives as they should see cause for being children they might bring them up in the knowledge of the true God Vers 19. And do ye abide without the camp seven dayes c. See chap. 19. 11 12. c. Purifie both your selves and your captives c. When the heathens were taken captives in the warres by the Israelites and so became their lawfull possession even they also became unclean by touching the dead and were to be purified Vers 20. And purifie all your raiment and all that is made of skinnes c. To wit of the spoils which ye have taken Because all the garments and other spoils which they had taken had either touched dead bodies or had been in the houses of the slain or at least had been touched by those that were unclean by the dead therefore tâ—ey were all to be esteemed legally unclean and were to be puâ—ified according to the law See chap. 19. 14 16 and 22. Vers 21. This is the ordinancâ— of the Law which the Lord commanded Moses c. We do not find all the particulars formerly expressed in those laws that were given chap. 19. concerning the purifying of those that were unclean by the dead and therefore the meaning of these words of Eleazar I conceive to be onely this that God had given Moses an expresse commandment concerning these thingâ— which he therefore as the Lords high priest was to make known to them and to see they were observed Vers 27. And divide the prey in two parts c. This law concerning the dividing of the prey into two equall parts the one for those that went out to the warre and brought away the spoil the other for the rest that stayed at home was most just and equall first because they that stayed at home were as willing to have gone forth as those that went and therefore it was not fit that those which were culled out for that service should therefore carry away all the prey and secondly because they that went forth to the warre were but twelve thousand and so one half of the prey being divided among them they had farre greater shares as it was fit they should then the other could have who were about six hundred thousand men and had the other half divided amongst them Vers 30. And of the children of Israels half thou shalt take one portion of fiftie c. As there was respect had to the men that hazarded themselves in the warre in dividing the prey their twelve thousand having full as much allotted them as the six hundred thousand had that stayed at home so also in leavying a tribute for the Lord for whâ—reas those that went forth to warre paid but one in five hundred as is noted before vers 28. the children of Isâ—ael that stayed behind paid one in fifty as is here exprâ—ssed and so accordingly the smaller leavy out of their halâ— that wâ—nt to the warre was given to Eleazar vers 29. that is to him and the â—est of the priests who because they were so few had therein a liberall share and the greatest leavy out of the peoples half was given to the Levites bâ—cause they were many the Levites had one in fifty the priests one in â—ive hundred and so the same proportion was observed here that was observed in their tithes to wit that the priests had but the tenth of their tithes Vers 32. And the booty being the rest of the prey which the men of warre had caught c. The booty which was now to be divided is here called the rest of the prey which the men of warre had caught either because some of the persons they had taken were slain since their coming home to wit all the male-children and the women vers 17. or elâ—e because some of the cattel had been slain for the souldiers to eat in their return home or else in respect of the gold and silver and other spoils whereof there was no tribute leavied Vers 47. Even of all the children of Israels half Moses took
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
mixed people with them Exod. 12. 37 38. and they journeyâ—d in severall troops and armies Vers 2. And Moses wrote their goings out according to their journeys by the commandment of the Lord. That is Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan wherein are set down not all the severall places the Israelites came to or all their severall removes from one place to another but all the severall stations of their journeys that is the severall places where they pitched their tents and abode for some time And this was done first the better thereby to assure posterity of this miraculous deliverance of their fathers out of Egypt and of the Lords leading them through the wildernesse to the land of promise this expresse description of the names of their severall stations being a strong evidence of the certainty of this story and sâ—condly that here in a short compasse as in a little map by the mention of the severall places where such things were done they might be put in mind of the rebellion of their fathers of Gods severity in chastising them for their rebellion but especially his goodnesse and faithfulnesse to the seed of Abrahaâ— notwithstanding the many provocations wherewith they had provoked him to displeasure againsâ— them Vers 3. And they departed from Rameses in the first moneth c. Whither they assembled by direction of Moses from all parts of the land of Goâ—hen Vers 4. For the Egyptians buried all their first-born which the Lord had smitten amongst them This intimates the cause why the Egyptians did not at present oppose their going thence to wit because God had pulled down their pride by slaying their first-born Vpon their gods also the Lord executed judgement See the note upon Exod 12. 12. Vers 6. And they departed from Succâ—th and pitched in Etham Here the Lord began first to go before them by day in a pillar of cloud and by night in a pillar of fire Vers 7. And they removed from Etham and turned again unto Pi-hahiroth c. A narrow passage between two ledges of mountains into which being entred Pharaoh overtook them with a mighty army and thought they could not now have escaped him but God divided the red sea which the Israelites passing the Egyptians assayed to follow them and were drowned Vers 8. And pitched in Marah Having travelled three dayes journey from the red sea through the wildernesse without any water and finding the waters here very bitter they began to mutiny against Moses but God sweetned the water with a tree Exod. 15. 23. Vers 11. And they removed from the red sea and encamped in the wildernesse of Sin So called from Sin a city in Egypt over against which this wildernesse lay Hither they came a just moneth after their departure from Rameses In this wildernesse they murmured grievously for want of food and God gave them quails and rained manna from heaven which was still continued till they came into Canaan Vers 14. And they removed from Alush and encamped at Rephidim c. A place famous first for the mutiny of the Israelites for want of water wherein they had almost stoned Moses secondly for the water fetched miraculously out of the rock in Horeb thirdly for the victory they had over the Amalekites who there set upon them fourthly for Moses his meeting with Jethro his wife and sonues and the counsel he had of Jethro for the government of the people Vers 15. And they departed from Rephidim and pitched in the wildernesse of Sinai Hither they came the beginning of the third moneth Exod. 19. 1. and stayed there till the twentieth day of the second moneth of the second year Numb 10. 11 12. Here was the Law given and the tabernacle built and the people punished for making and worshipping a golden calf and Nadab and Abihu takeâ— suddenly away for offering strange fire and the people first numbred and then ordered in their severall camps both for their encamping about the tabernacle and their journeying with it to the land of Canaan Vers 16. And they removed from the desert of Sinai and pitched at Kibroth-hattaavah Here the people fell a lusting for â—lesh God again sent them quails yea for a moneth together in great abundance whereon they surfeted and dyed miserably with the flesh between their teeth Vers 17. And they departed from Kibroth-hattaavah and encamped at Hazeroth Here Miriam and Aaron murmured against Moses and she was smitten with leprosie Numb 12. Vers 18. And they departed from Hazeroth and pitched in Rithmah Which was iâ— the wildernesse of Paran Numb 13. 1. near Kadesh-barnea whence spies were sent to search the land upon whose report the people murmuring God was wroth and appointed Moses to return again to the red sea as having vowed that not one of that generation should enter Canaan save Joshua and Caleb Vers 20. And they departed from Rimmon-parez and pitched in Libnah This some think is the same which is called Laban Deut. 1. 1. Vers 25. And they removed from Haradah and pitched in Makheloth It is interpreted assemblies so called as some think of the mutinous assemblies of Korah Dathan and Abiram there Vers 31. And they departed from Moseroth and pitched in Bene-jaakan c. Thir Moseroth is called Moserah and Bene-jaakan Beroth-bene-jaakan as likewise in the next verses Hor-hagidgad is called Gudgodah and Jotbathah Jotbath Deut. 10. 6 7. See the note there Vers 35. And they departed from Ebronah and encamped at Ezion-gaber A place by the red sea where was a hatbour for shipping in Edoms land 1. Kings 9. 26. See also 1. Kings 22. 48. Vers 36. And they removed from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh That is at Kadesh in the wildernesse of Zin Here Miriam dyed the people again murmured for water and had water out of a rock but God was displeased with Moses and Aaron for their unbelief Hither they came in the beginning of the fourtieth year and hence they sent to crave a passage through Edoms land but it was denied them Vers 41. And they departed from mount Her and pitched in Zalmonah Which may be so called of Zelem an image it is thought to be the place where the Israelites for their murmuring were â—tung with fiery serpents and the brazen serpent was by Gods appointment erected for their help Vers 45. And they departed from Iim and pitched in Dibon-gad So called because it was repaired and possessed by the tribe of Gad chap. 32. 34. and to distinguish it from another Dibon which was given to the Reubenites See Josh 13. 15 17. Vers 52. Then ye shall drive out all the inhabitants of the land To wit by destroying them Deut. 7. 12. Vers 54. And ye shall divide the land by lot c. See the note upon chap. 26. 55. Vers 55. Those which ye let remain of them shall be pricks in your eyes
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâ—stly they dishonour God and forget how able God is to defend them whoâ—e work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâ—ssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of â—heirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâ—re pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some â—ake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
respect to divers parts of this mountain which had severall names and hence it is that Cant. 4. 8. Shenir and Hermon are mentioned together as distinct mountains Vers 11. For onely Og the King of Bashan remained of the remnant of giants That is there was none left of that gigâ—ntine race in the kingdome of Bashan but Og onely That there were many other giants at this time in other places is most evident for immediately after the Israelites enâ—â—ed Canaan Caleb drove out of Hebron Sheshai and Ahiman and Talâ—ai the children of Anak Josh 15. 14. Yea in Davids time there were many giants as Goliah whom David slew Ishbi-benob and divers others 2. Sam. 21. 16. c. But this is spoken onely of the countrey of Bashan Behold his bedstead was a bedstead of iron is it not in Rabbath of the chil-of Ammon How this bedstead which was made of iron that it might be strong enough to bear his huge massâ—e body should come to be in Rabbath the chief citie of the Ammonites being not expressed we cannot say sufficient it is that thither it might be conveyed by many severall means as it might be taken in some war between the Ammoniâ—es and this King and so kept as a glorious Trophic of their victory or it might be given as a present to the Ammonites and so kept as a strange memoriall of the huge stature of thiâ— King of Bashan Nine cubits was the length thereof and foure cubits the breadth of it after the cubit of a man That is the common cubit of an ordinary man Now the cubit of a man being usually a foot and half according to this measure his bed was foure yards and a half long and two yards broad Vers 13. And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manassâ—h c. See Numb 32. 39 40. Vers 14. Jair the sonne of Manasseh took all the countrey of Argob c. See Numb 32. 41. Vers 17. Chinnereth even unto the sea of the plain even the salt sea under Ashdoth Pisgah Eastward What the sea of Chinnereth was which is mentioned here as a part of the bound of that land which was given to the Reubenites and Gadites you may see in the note upon Numb 34. 11 12. As for Ashdoth Pisgah we see vers 27. that Pisgah was a hill and so Ashdoth Pisgah was after the name of a citie there adjoyning in Reubens land Josh 13. 20. at the foot of this hill Vers 23. And I besought the Lord at that time c. To wit after all these things before related when the Lord bad him go up into a mountain and see the land Numb 27. 12. then did Moses intreat the Lord earnestly that he might go into the land of Canaan as knowing that his threatnings are many times conditionall and therefore it might be the Lord would be intreated by him Vers 24. O Lord God thou hast begun to shew thy servant thy greatnesse c. There is here an argument drawn from former mercies to move God to go on and to perfect the mercy begun Vers 25. I pray thee let me go over and see the good land that is beyond Jordan that goodly mountain and Lebanon There is much arguing amongst Expositours to find out what that goodly mountain is whereof Moses here speaks some understanding it of one mountain some of another but I conceive that it is the land that lay next beyond Jordan which they might see from the place where the Israelites now were that is here called that goodly mountain that is that goodly mountanous countrey and that then he adjoyns Lebanon which was in the farther part of the land of Canaan to imply that he desired to see the land quite through Vers 26. But the Lord was wroth with me for your sakes See the note upon chap. 1. 37. Vers 27. Get thee up into the top of Pisgah c. See the note upon Numb 27. 12. CHAP. IV. Vers 1. NOw therefore hearken O Israel unto the statutes c. They that will have a difference put betwixt the two words here used statutes and judgements say that by statutes or ordinances are meant those laws which taught the service of God called by the Apostle ordinances of divine service and by judgements those laws that concerned their duties towards men and the punishment of transgressours As for the promise of life made here to those that kept these laws see the note upon Levit. 18. 5. Vers 6. Keep therefore and do them for this is your wisdome and your understanding in the sight of the nations c. Seeing other Nations did alwayes deride and despise the Jews way of worshipping God and made a mock of their whole religion it may seem strange why Moses should here say that their keeping of Gods laws should be counted their wisdome and understanding in the sight of the nations But for this we must theref ore know that the drift of these words is onely to shew that the laws which God had given them were so just and righteous that all men unlesse they should wilfully close their eyes must needs acknowledge them to be such and that even the very heathen if ever they came to hear and know their laws must needs in their consciences think so of them and would if ever their eyes were truly opened to judge of things admire the wisdome and understanding of this people above that which was in other nations Vers 7. For what nation is there so great who hath God so nigh unto them c. That is in that which onely makes a nation truly great and honourable namely the speciall interest they have in God there is no nation under heaven to be compared unto ours who have God alwayes dwelling amongst us as is evident by the miraculous signes of his presence with us alwayes ready at hand to hear our prayers and so to protect and defend us from all evils as the strange miracles and wonders he hath wrought for us these many years do evidently prove Vers 11. And ye came near and stood under the mountain and the mountain burnt with fire c. All these things are here repeated to convince and assure the people that the laws he now speaks of were given of God and not of his devising and therefore the more carefully to be regarded Vers 12. And the Lord spake unto you out of the midst of the fire c. Moses here addressing his exhortation to disswade the people from idolatry he puts them in mind how that when the Lord at Sinai gave them his law they saw no similitude onely they heard a voice and that God spake unto them out of the midst of the fire which was indeed purposely done thereby to signifie unto the people that the glory of God was incomprehensible and that there was no drawing nigh unto God to behold him with bodily eyes Vers 14. And the
the law at Horeb but with us that is us his people whom he brought out of Egypt even us who are all of us here alive this day that is not onely with those who then were living at the giving of the Law but since dead in the wildernesse but even with us their posterity who are all alive this day Now for the understanding of this we must know that though the covenant of grace which God made with the Israelites when he brought them out of Egypt was one and the same for substance with that whiâ—h he had made before with their fathers and though it was much alike too in regard of the outward dispensation both being delivered in a way suitable to the dayes of the old Teâ—tament which was common to both to wit under dark promises types and ceremonies yet first because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he hâ—d ever done unto their fathers partly by giving them many more signes and shadows of the promised Messiah and the good that was to be had in him as the tabernâ—cle the ark the mercy-seat and the priesthood c. and partly by giving them a written law containing a perfect summâ— of all that God required of them and secondly because he then entred into covenant with them as a body politick a people whom he had separated from all other nations to be his peculiar people prescribing them an outward form of government laws and statutes to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers and hence it is also that the Apostle saith the law was after the covenant in Christ Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind to make them the more carefull to keep Gods laws Vers 4. The Lord talked with you face to face in the mount c. To wit when he gave them the ten commandments following vers 6. then the Lord talked with them face to face that is immediately by himself and not by a messenger and indeed this was not without a speciall mysterie for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person therefore the Lord delivered these laws himself and there was no Mediatour betwixt him and the people whereas the other laws which were afterwards given them containing many shadows of Chriâ—t in whom God had made a covenant of grace were therefore delivered to Moses and by him to the people Moses standing as a Mediatour betwixt God and them But of this phrase of Gods speaking to them face to face see also the note upon Exod. 33. 11. Vers 5. I stood between the Lord and you at that time c. That is after God had out of the fire spoken the ten commandments I was glad to stand as a Mediatour betwixt the Lord and you Vers 12. Keep the Sabbath-day to sanctifie it c. In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy so likewise some other small differences there are which are not worthy the queâ—tioning the substance being exactly the same Vers 15. And râ—member that thou wast a servant in the land of Egypt c. In this fourth commandment as it was delivered by the Lord from mount Sinai the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20. 11. but here Moses repeating this commandment omits that and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence c. therefore the Lord thy God commanded thee to keep the Sabbath-day And indeed though the Lords resting on the seventh day at the worlds Creation was the main groâ—nd of the sabbaths first institution yet their deliverance out of Egypt might be the reason why thâ— Lord did now insert this amongst other the commandments which he gave in charge to the Israelites and that in these respeâ—ts first because by their redemption out of Egypt they were bound to consecraâ—e themselves wholly to Gods service as his peculiar people whereof the holy imployment of the Sabbath might be a notable memoriall and signe and secondly because of that particular charge of suffering their servants to rest on the Sabbath-day their former bondage in Egypt being a strong inducement to move them to take pity of their sâ—rvants and this enjoyned rest of their servants being a good memoriall to put them in mind of their bondage in Egypt Vers 21. Neither shalt thou desire thy neighbours wife c. Exod. 20. 17. God first forbids the coveting of our neighbours house and then next the coveting of his wife here contrarily the coveting our neighbours wiâ—e is sirst forbidden and then afterward the coveting of his house c. so that they that would divide this last commandment into two as the Papists do cannot justly say which is the ninth commandment and which is the tenth because one branch of it is first in Exodus and another is first here in Deuteronomie and we cannot think that Moses would pervert the order of the ten commandments Vers 22. And he added no more That is he spake no more unto the people but these ten commandments immediately by himself the rest he spake unto Moses and then Moses told it them and that because they desired it should be so which Moses relates largely in the remainder of the chapter to convince them that they had no cause to give lesse regard to the other statutes which Moses delivered them from Gods own mouth But yet withall these words may imply the perfection of the decalogue or tenne commandments to wit that the Lord hath therein given us such a perfect summe of the morall Law that there is nothing farther to be added to it And he wrote them in two tables of stone c. See the note upon Exodus â—1 18. Vers 24. We have seen this day that God doth talk with man and he livetâ— c. In these words they confesse that they had heard God talking with them and were for all that alive and yet in the next words in the following verse they adde Now therefore why should we die for this great fire will consume us whereas rather one would think that from their present safetie after they had heard God talking with them they should have encouraged themselves against all fear for the time to come But for this I answer that in these first words they speak of their present safety as a matter of wonder and thence inferre that though they had escaped this danger for the present yet the very terrour of it would kill them if God did thus still reveal his will to
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 â—lesh 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 acâ—ept 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 bâ—rning 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 manifâ—stly 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
it is well known to you that he punished the Egyptians for your sakes such as were those boyls mentioned Exod. 9. 10. and the pestilence vers 15 or wherewith you know the inhabitants of that countrey were usually troubled such as that called the botch of Egypt Deut. 28. 27. See also the note upon Exod. 15. 26. Vers 16. Neither shalt thou serve their Gods for that will be a snare unto thee c. That is a cause of thy-ruine it will bring judgements upon thee from which thou wilt no way be able to free â—hy self Vers 20. Moreover the Lord thy God will send the hornet among them c. Against whom the strength and multitude of these nations shall be no defence See the note upon Exod. 23. 28. Vers 24 There shall no man be able to stand before thee untill thou have destroyed them All this is promised upon condition of their obedience to God for when they obeyed not Gods command we reade afterwards of many of these nations that were too strong for them Sâ—e Josh 15. 63. and 17. 12. and Judg. 1. 34. Vers 25. Thou shalt not desire the silver or gold that is on them c. This may be meant either of the plates of silver and gold wherewith their idols of wood and brasse were usually covered over or else of the chains braceletâ— jewels garments of silver or gold wherewith they were wont to deck and trimme up their idols Esa â—0 32. yea and under this all other ornaments of their idols though not of gold and silver are comprehended Because the Israelites might out of covetousnesse think that so they destroyed the idols themselves they might reserve the gold and silver that was about them and yet be blamelesse the Lord the better to shew how he detests idolatry forbids them here the reserving of any of the gold and silver that was upon the idols of the land and to that end chargeth them not to meddle with it no not to desire it but utterly to consume that together with the idols themselves lest saith â—e thou be snared therein that is lesâ— by doing otherwise thou becomest guilty before God and so shouldst draw down judgement upon thy self Vers 26. Neither shalt thou bring an abomination into thy house lest thou be a cursed thing like it c. That is devoted to destruction as that was to wit for reserving a polluted and accursed thing which should have been destroyed For it is a cursed thing That is a thing separated from mens use and devoted either to destruction as the idols and ornaments thereof here mentioned or at the Lords appointment to be carried into his treasurie as some conceive the gods of Jericho were because it is said Josh 6. 19 24. that the silver and gold which was in that city was brought into the Lords treasury CHAP. VIII Vers 2. ANd thou shalt remember all the â—ay which the Lord thy God led thee c. To make the Israelites the more carefull to obey the commandments of God Moses wills them here to remember all the way which the Lord their God had led them these fourty years in the wildernesse that is all that befell them in that way to wit both their affliction wants and troubles on the one side and their comforts blessings and deliverances on the other adding withall that thus the Lord had carried them through many troubles though not intending to cast them off that he might thereby humble them and prove them whether they would keep his commandments or no and so to know what was in their heart that is by this trying of them to discover what was in their hearts to wit the infidelity and incoâ—stancy and stubbornnesse of their hearts for indeed as the fire will try gold from brasse so will afflictions discover whose hearts are upright towards God and who are false-hearted and not such as in prosperity they seemed to be and much vild corruption will shew it self in troubles which before did never appear Vers 3. That he might make thee know that man doth not live by bread onely c. The meaning of this is that God brought them to want bread and then supplyed that want with manna from heaven that he might thereby teach them that though God had appointed bread and such like food to be the ordinary means of sustaining mans life yet it was not that alone that did sustain men but the word that is the decree and command of God in so much that as bread cannot nourish us except God commands a blessing on it so on the other side he can command any thing else to nourish us as well as bread as they had seen in the manna wherewith God had sed them many years yea he can keep men alive without food a long time together as he did Moses Elijah and our Saviour Christ whereupon he retorted this place of Scripâ—ure upon the devil when he tempted him to turn stones into bread Mat. 4. 4. Vers 4. Thy raiment waxed not old upon thee neither did thy foot swell these fourty years These are two other miraculous effects of Gods provident care over them by the mention whereof Moses stirres them up to the obeying of Gods Laws The first is that their garments were not the worse for wearing at least they grew not threadbare or torn in fourty years wearing concerning which this is also particularly added Deut. 29. 5. that their shoes which were most likely to wear out with their continuall travelling did not wax old upon their feet To make this good there are some Expositours do adde concerning those that were young when they came out of Egypt that their garments did miraculously grow as â—â—â—ir bodies grew But there is no necessity of forging thus more miracles then are expressed and that because those that out-grew their garments might be supplyed with the garments of such as died in the wildernesse and then the garments they left off might serve those that grew to their stature The second is that their feet did not swell notwithstanding their continuall travels that because their sho es waxt not old under which also some think is included the health of their bodies in generall unlesse in case when they were extraordinarily stricken with sicknesse because of some rebellion against God to which they apply that of the Psalmist there was not one feeble person among their tribes Psal 105. 37. Vers 5. Thou shalt also consider in thine heart that as a man chasteneth his sonne so the Lord thy God chasteneth thee That is out of love with a gentle hand and with a purpose to do thee good thereby and this Moses adviseth the Israelites to consider in their hearts first because unlesse this be well thought upon afflictions would overwhelm the heart with sorrow and secondly because the serious consideration both of Gods severity in correcting his own dear children and his compassion in doing it in a fatherly manner might well
work in them a filiall fear and endeavour to obey God in all things whatsoever whence it is that he addes those words in the next verse Therefore thou shalt keep the commandments of the Lord thy God c. Vers 9. A land whose stones are iron and out of whose hills thou mayest dig brasse c. That is a land wherein their is abundance of mines iron mingled with the stones or as plentifull as stones and brasse to be digged almost out of every hill Vers 14. Which brought thee forth out of the land of Egypt from the house of bondage This concerning their deliverance out of Egypt is here inserted first that by putting them in mind of their poore originall when they were bondslaves he might prevent their pride whereof he had given them warning in the foregoing words and secondly that by the remembrance of so great a mercy they might be rendred the more carefull to observe his commandâ—ents Vers 15. Who led thee through that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Concerning these fierie serpents see the note upon Numb 21. 6. That which is added here concerning the drought of those places through want of water is either added to set forth their exceeding â—traits and danger in those places where there were fiery serpents and scorpions because being bitten with those venemous creatures they became thereby extremely thirsty and yet had no water to quench their thirst so consequently their miraculous preservation in those dangers or else rather to make way to that which followeth concerning Gods fetching water for them out of the rock of flint for it was but onely in some places of the wildernesse where they had no water Vers 16. Who fed thee in the wildernesse with manna which thy fathers knew not that he might humble thee c. This last clause that he might humble thee c. hath respect principally to the aâ—flictions mentioned before verse 15. wherewith they had been exercised in the wildernesse yet I see not but that Gods feeding them with manna mentioned in the words immediately foregoing might also be said to have been done for the humbling of them because nothing is more effectuall to humble the hearts of sinnâ—rs then the great and extraordinary mercies of God if duly considered And that he might prove thee to do thee good at thy latter end That is afterwards at last God doth humble and prove his children by afflictions that afterward he may both bestow those blessings which they wanted upon them to wit when by their former want they have learnt how to prize them and also that he may cause them to bring forth the quiet fruit of righteousnesse See Heb. 12. 11. CHAP. IX Vers 1. HEare O Israel thou art to passe over Jordan this day c. Three things must be noted for the understanding of these words first that by this day here is not meant the very day of their passing over Jordan but onely that the time was now come that ere long they were to passe over Jordan and to enter the land of Canaan for in the Scripture day is often used for time as 2. Cor. 6. 2. Now is the accepted time now is the day of salvation secondly that by possessing nations greater and mightier then themselves is meant the possessing of the land of those nations and thirdly Moses here puts them in mind of the wonderfull strength of the inhabitants purposely to prevent all thoughts of vanquishing them by their own strength and that when they had overcome them they might be sure to ascribe all the glory to God as is evident by the inference he makes upon this vers 3. Understand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire that is know therefore by this which hath been said of the exceeding strength of this people that it were not possible that you should so suddenly destroy so many potent nations if there were not a power above that of mans imployed in the work and that Gods hand is as evident herein as if a consuming fire should go before you to burn them up Vers 3. So shalt thou drive them out and destroy them quickly The meaning of this is that the nations with whom they should fight they should suddenly destroy they should not do it with much toil and labour and many battels but they should soon make an end of them Indeed it cannot be said that all the inhabitants of the land were quickly destroyed for they were not driven out and consumed quickly but by little and little as Moses said before Deut. 7. 22. But here he speaks onely of those with whom they should have warre immediately upon their entrance into Canaan Vers 6. For thou art a stiffe-necked people That is a stubborn and rebellious people that will not stoop to the obedience of Gods laws the Metaphor is taken from unruly heifers that will not yield their necks to the yoke Vers 9. I abode in the mount fourty dayes and fourty nights I neither did eat bread nor drink water See the note upon Exod. 24. 18. Vers 10. And the Lord delivered unto me two tables of stone written with the finger of God See the notes upon Exod 31. 18. And on them was written according to all the words which the Lord spake with you in the mount out of the midst of fire in the day of the assembly That is on those tables of stone were written the ten commandments word for word as God spake them from the mount out of the midst of the fire in the day when the people were called and assembled together at the foot of the mount to hear God speak unto them Vers 12. And the Lord said unto me Arise get thee down quickly c. Some Expositours from this word Arise would inferre that Moses was kneeling before God to receive from him what he should give him in charge when he told him of the peoples sinne and willed him therefore presently to go down amongst them They are quickly turned aside out of the way c. See the note upon Exod. 32. 8. Vers 14. Let me alone that I may destroy them c. See the notâ—s upon Exod. 32. 10. Vers 15. So I turned and came down from the mount To wit after he had first prayed unto God for the people that they might not be destroyed and God had granted his deâ—ire for so much is expressed in the story Exod. 32. 11 14. though it be not repeated here Vers 17. And I took the two tables and cast them out of my two hands c. See the note upon Exod. 32. 19. Vers 18. And I fell down before the Lord as at the first fourty dayes and fourty nights c. To wit when he went up again into the mount and carried with him two new tables of stone as God enjoyned him Exod. 34. 1. for
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he
taught them that he chiefly required and regarded this circumcision of the Spirit and did not one whit esteem the other in comparison of this according to that of the Apostle Rom. 2. 29. He is a Jew that is one inwardly and circumcision is that of the heart c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts but onely that they were to endeavour and to use all good means that God by his Spirit might work this in them Vers 17. For the Lord your God is God of gods c. That is farre above all that are called Gods for under this word Gods may be comprehended not onely the false and idol-gods of the heathens but also the Angels in heaven and Magistrates on earth who are often termed Gods in the Scripture as we may see Psal 82. 6. where that which is translated in our Bibles Thou hast made him a little lower then the Angels and that by warrant of the Apostles quoting this place thus Heb. 2. 7. is in the originall a little lower then the Gods and so Psal 82. 6. the Lord speaking of Kings and other Magistrates saith I have said Ye are Gods whence it is also that the Apostle saith that there be Gods many and Lords many 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is because the due consideration hereof was a good means to make the people the more to stand in aw of offending him as the inference of these words upon that which went before doth plainly shew Be no more stiffe-necked for the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons c. besides in this last clause that God regardeth not persons there is a hint given the people to take heed of presuming to sinne because they were Gods people in regard that they â—ad to deal with a God that regarded not persons and therefore would no more spare an Israelite then he would a heathen Vers 18. He doth execute â—he judgement of the fatherlesse c. Gods example is here propounded as a pattern for his people to follow Vers 20. And swear by his name See the note upon chap. 6. 13. Vers 21. He is thy praise and he is thy God c. That is this shall be thy chief glory and praise amongst other nations that this great and mighty Jehovah is thy God and that thou art his people and he it is that shall be the subject of thy praises and songs of thanksgiving continually CHAP. XI Vers 2. ANd know you this day for I speak not with your children c. Iâ— the first words And know you this day Moses wills the Israelites seriously to take notice of and to lay to heart that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt and then in the next words For I speak not with your children which have not known and which have not seen the chastisement of the Lord your God c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done namely because they had been eye-witnesses of them and those that have such evidence and such self-experience are usually more affected therewith then those that are onely told of them had he spoken to their children of these things that were not eye-witnesses of the doing of them it were not so mâ—ch to be wondred if the bare relation of these things did not so much affect them but speaking to them that had known and seen all the great acts of the Lord it could not but work upon them to make them the more carefull to obey his commandments Vers 4. And how the Lord hath destroyed them unto this day It may be questioned concerning these words How it is here said of the army of Egypt fourty years after it was drowned in the red sea that the Lord had destroyed them unto that day But for this we must know that hereby is onely meant that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day namely because unto that day they durst never after that pursue the Israelites or attempt any thing against them Vers 7. But your eyes have seen all the great acts of the Lord which he did For many of them who caâ—e out of Egypt were yet alive to wit those that were then under twenty years of age and so they had seen what was done in Egypt and the rest had seen some all some many of those glorious acts which God had done in the wildernesse whereof Moses had also spoken in the foregoing words Vers 10. For the land whither thou goest in to possesse it is not as the land of Egypt c. Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt and his drift thereâ—n is thereby to â—ove them to be the more carefull to obey the commandments of God for the understanding whereof we must know first that in Egypt they never or at least very seldome had any rain Zach. 14. 18. If the family of Egypt go not up and come not that have no rain there shall be the plague c. but in sâ—ead of rain the river Nilus used once a year to oveâ—flow all or the greatest part of that countrey and so did mellow and soften the earth for all the year after secondly that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds yea those plaâ—es whither the overflowing of Nilus did not reach were alwayes thus watred to the gâ—â—at cost and labour of the owners because they had no rain thirdly that it is â—â—id â—ere in Egypt thou sowedst thy seed and watereâ—st it with thy foot as a garden of herbs either because they digged furrows with their feet whereby water was conveyed from Nilus to water their grounds or else because they were forced to go up and down to seâ—ch and carry water to poure it out upon the grounds where they had sown their seed and so watred their corn-fields as a man should water a garden of herbs and fourthly that from the excellency of the land of Canaan which God had provided to be their inheritance above that of Egypt in this particular Moses sâ—â—rres them up to be the more obsequious in obeying the commandments of God They should have a land that was continually watred with rain from heaven and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds and sâ—rely Gods fatherly care in providing â—o well for them might justly challenge
quantitie that they could not well carry them so farre which to imply that clause is added in the end of this verse when the Lord thy God hath blessed thee then they might sell these things and câ—rry the money with them and buy therewith what they were to use there Vers 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year c. Here is expresse mention made of a third sort of tithe different from thoâ—e two before mentioned vers 22 and 23. For 1. this was onely paid every third year to wit each third year after the Sabbaticall year when the land lay at rest and so there was then no tithe paid at all but all things were common Exod. 23. 10 11. And 2. this was for another service the first of those tithes mentioned before were wholly the Levites portion and therefore often called the Lords inheritance and the second or the price of them was carried up by the owners to the Lords dwelling place and spent in holy feasting before the Lord but this now was laid up in some publick place in the towns and cities where they dwelt and was not onely for the use of the Levites but also for the stranger the fatherlesse and the widow c. as is expressed here vers 29. So that it seems whereas the two first years after the Sabbaticall year there were two tithes onely separated from their estates the first for the Levites the second to be spent in holy feasting before the Lord on the third year they separated a third tithe which was for the poore in the places where they dwelt and so again the two next years they separated onely the two first tithes and then on the third year three tithes again and so then the next year was again the Sabbaticall year I know there are many Expositours hold that the tithe here mentioned which was at the end of three years laid up for the poore was the very same tithe which the two years before the owners spent in holy feasting the third year they say this second tithe was not carried up to Jerusalem to be spent in their holy feasts there but it was laid up at home for the use of the poore But two arguments may be brought against this opinion from a following passage concerning the third years tithes chap. 26. 12. which cannot well be answered The first is that this third year is there called the year of tithing there being no probable reason that can be given why that year should be called peculiarly the year of tithing but onely this because that year they separated three tithes from their estates one more then on other years If the tithes on this third year laid up for the poore were the same which the two former years they had spent in holy feasting then did they separate no more tithes this third year then on other years and vvhy then should it be called the year of tithing The second argument is that on this third year every man vvas to go up to Jerusalem and there to make a solemn proâ—ession that he had faithfully paid all his tithes and it is no vvay probable that vvhen he vvent up to Jerusalem to make this solemn profession he should not then carry vvith him those second tithes vvhich vvere to be spent in holy seasting before the Lord When saith Moses thou hast made an end of tithing all the tithes of thine increase the third year which is the year of tithing and hast given it unto the Levites the stranger the fatherlesse and the widow then thou shalt say before the Lord thy God I have brought away the hallowed things out of mine house and also have given them unto the Leviâ—â—â— and unto the stranger c. and indeed vvhat vvere those hallowed things vvhich he had brought with him out of his house if they vvere not that second tithe vvhich vvas to be spent in holy feasting before the Lord and therefore doubtlesse this third year they separated three severall tithes from their increase the first vvhich vvas the Levites yearly livelyhood the second vvhich they carried up vvith them to Jerusalem therewith to feast before the Lord and the third which was laid up for the poor e. CHAP. XV. Vers 1. AT the end of every seven years thou shalt make a release c. That is when the seventh year comes which is the â—nd or last of the seven for we see vers 9. that the seventh year is called the year of release Behold the seventh year the year of release is at hand as likewise Jer. 34. 14. at the end of seven years let ye go every man his brother is explained in the next words thus when he hath served thee six years thou shalt let him go free from thee Now this year of release was that seventh year spoken of Exod. 23. 11. and Levit. 25. 4. to wit the Sabbaticall year when the land was to keep a Sabbath of rest there being that year neither plowing nor sowing nor any work of husbandry used The greatest difficulty concerning these words is what this release was which is expressed in the following verse thus every creditour that lendeth ought unto his neighbour shall release it he shall not exact it of his neighbour or of his brother that is of any Israelite whatsoever because it is called the Lords release that is because the Lord hath ordained it to be a year of release Some Expositours hold that the release here enjoyned was an absolute acquitting and discharging of the debt for ever onely they adde that they were bound thus to forgive the debts of the poore onely and that therefore it is added vers 4. save when there shall be no poore among you intimating that of the rich they might require what was owing them But on the other side many of the best Expositours hold that it is onely meant of a not exacting that year the debts that were owing them and that because vers 8. the people are commanded to lend to their poore brethrâ—n notwithstanding this law even when the year of release was near at hand and it were strange that it should be called lending when they knew that immediately at the year of release their debt should absolutely be acquitted and made void And indeed because the Hebrew word here translated a release of debts may be rendred a remission or intermission and is the same that is elsewhere used to wit Exod. 23. 11. where speech is of the land that it should be let rest or intermitted from tillage that being onely for the seventh year it cannot be gathered from this word that they were to give an absolute release of their debts for ever but onely that they were not to exact them this seventh year and that because there was neither sowing nor reaping nor other works of husbandry that year and so the poore had not such means to pay their debts
as in other years However as in regard of the Sabbath-rest of this year of which see the note upon Exod. 23. 11. so also in regard of this release of debts at that time this year was a figure or type of that acceptable year of grace which brought us a release of our sinneâ— which are called our debts Matth. 6. â—â— by and through Christ our Saviour and whereby we also are taught to put 〈…〉 â—e bowels of mercy forbearing one another and forgiving one another c. 〈…〉 â—2 13. Vers 3. Of a foreiner thou mayest exact it again The foreiner here intended of whom they might exaâ—t their debts notwithstanding the year of release is by some thought to be every stranger of another nation yea though he were a proselyte but others think it is meant onely of those strangers that had not embraced the true relâ—gion and so indeed this law did the more fully represent that spirituall release whereof it was intended to be a figure or type in that none can have any share in this great priviledge of the remission of sinnes that are alienâ— and strangers from the commonwealth of Israel that is none but those that are true members of the Church and Christians indeed Vers 4. Save when there shall be nâ— poore among you This according to our translation is added as an exception that unlesse their debters were pooâ—e they were not bound to forbear the debt But the other translation which is in the margin of our Bibles seemâ— the best To the end that there be no poore among you and so it is added as a reason of the former law to wit that there might not be through exacting of debts any man brought to extreme poverty For the Lord shall greatly blesse thee c. These words contain a reason that may induce them thus to shew mercy in not exacting their debts at the year of relâ—ase namely because if in this and other things they were obedient to Gods laws the Lord would so abundantly blesse them that they shoâ—ld be well able thus to forbear the exacting of their debts and it should be no prejudice at all to thâ—m Vers 12. And if thy brother an Hebrew man or an Hebrew woman be sold unto thee and serve thee six years c. Which they usually did unlesse the year of Jubile happened in the mean time Levit. 25. 40 41. concerning which see the notes upon Exod. 21. 2. for this is not here added as a priviledge of the year of release but as another act of mercy agrâ—eable to that before enjoyned concerning the remitting of debts every Sabbaticall year for indeed how should the setting free of servants be made one of the great priviledges of the year of Jubile if the like had been done every seventh year which was the year of release or to what purpose had it been to prescribe that no Hebrew servant should serve above six years as is appointed Exod. 21. 2. if they could never serve six years unlessâ— they began their service immediately after the year of release and that because otherwise when their release came they must be set â—â—ee Vers 15. And thou shalt remember that thou wast a bond-man c. The Israelites bondage in Egypt and the Lords delivering them is often pressed upon them to make them â—â—ew mercy to their servants and to set them free at the time appointed of God both because the remembrance of our own miseries doth naturally incline mans heart to take pity of those that are in the same condition and likewise because it must needs be acknowledged fitting that men should imitate the mercy and compassion of God But bâ—sides there is covertly a hint given of a further matter to wit that â—s they were not sent empty away out of their bondage in Egypt but came away thence with much of the riches of Egypt so they should not send away their servants empty when they set them free but should give them liberally of that they had which was the thing enjoyned in the foregoing verses Vers 16. And it shall be if â—e say unto thee I will not go awâ—y sâ—om thee c. Sâ—e the note upon Exod. 23. 6. and Levit. 25. 40. Vers 17. And alsâ— unto thy maid-servant thou shalt do likewise Because this follows so immediately upon that which went before concerning the boring of the ear of that man-servant which refused to be set free at six years end thereâ—ore many Expositours hold and most probâ—bly there being no other place of Scripture that shows the contrary that even the ears of maid-servants were bored likewise if they refused their freedome at the time appointed yet the Hebrews say that this clause And also unto thy maid-servant thou shalt do likewise hath onely reference unto that which was said in the â—ormer verses concerning the setting free of their men-servants at six years â—nd and the gifts they should give them when they set them free to wit that herein to their maid-servants they should do likewise Vers 18. For he hath been worth a double hired servant to thee c. Not because of the hard service he hath done above the service of an hireling as some think for by the law Hebrew servants might not be uâ—ed like slaves but like hired servants Levit 25. 39 40. but because hired servants had great wâ—ges besides meat and drink c. which servants that were sold had not in regard whereof amongst us the service of an apprâ—ntice is counted more prositable then that of journeymen or hired servants and some adde also because hired servants did usâ—ally serve for three years which they ground upon that Esa 16. 14. Within three years as the years of an hireling Vers 20. Thou shalt eâ—t it beâ—ore the Lord thy God year by â—ear c. I have formerly shown upon Deut. 12. 17. that there were certain firstlings which were not those firstling-males that did first open the matrice and that were the Lords by that generall Law of the firsâ—-born Numb 18. 15. and that these might bâ— brought â—nto the Lord as pâ—ace-offerings and so the owners and their housholds might eat of these before the Lord and of these therefore severall Expositours do understand this place But yet because in the foregoing verse it is said of the firstling males here intended Thou shalt do no work with the firstling of thy bullock nor shear the firstling of thy sheep and this seems to imply that the firstlings here meant are those firstlings which were the Lords due so soon as ever they fell by that generall Law of the first-born and therefore the owners had not power to reap any profit by them therefore others understand these words as spoken to the priests Thou shalt eat it beâ—ore the Lord that is the priest to whom God gavâ— all the firstlings of Israâ—l as their poâ—tion for as say they Moses spake all that went before in this chapter to the people of Israâ—l
one that useth divination is meant one that foretelleth things to come Mich. 3. 11. The prophets thereof divine for money and by an observer of times is meant such as by observing constellations c. â—id pronounce some dayes lucky and some unlucky and undertake to tell men their fortune The diviners were carried much by inward motions these last by outward observations in the creatures So also by a Necromancer vers 11. is meant such as by raising the dead did enquire after secret things Vers 13. Thou shalt be perfect with the Lord thy God That is thoâ— shalt keep thy self intirely to him and not seek unto any other for help thou shalt in these things before spoken of as in all other things keep thy self exactly to what thy God hath enjoyned thee and not defile thy self with any of these abominations practised amongst other nâ—tions Vers 15. The Lord thy God will raise up unto thee a prophet from the midst of thee c. The heathens that used these unlawfull arts made account that God did by these means reveal himself to them and deemed such high knowledge a high degree of their happinesse lest therefore the Israelites should think much that they were debarred of this the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know as if God should come down to them out of heaven I doubt not indeed but this which is here spoken is meant first and principally of Christ for the Apostle Peter saith expressely that this was fulfilled in Christ Acts 3. 22. For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you and with respect to this place that seems â—o have been spoken by Philip John 1. 45. Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the sonne of Joseph and that by Christ John 5. 46. Had ye believed Moses ye would have believed me for he wrote of me But withall I see not how we can exclude the other Prophets between Moses and Christ the drift of these words being manifestly this to shew that they should have no cause to seek to enchanters and diviners because God would still raise them up Prophets to reveal his will unto them and how could this be a stay to them if it were meant onely of Christ who was not sent unto them above one thousand and foure hundred years after this therefore I think it must be understood principally of Christ as the onely Prophet of his Church but withall indeâ—initely of all the Prophets as subordinate to Christ sent from him and inspired by him The Jews indeed understand it not commonly of the Messiah but of another notable Prophet besides like unto Moses which was to be sent to them John 1. 25. But herein they were grossely deceived for it is evident by those places Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant though other Prophets are alâ—o comprehended as is before said As for that clause a Prophet like unto me though the Prophets afterwards sent to Israel were not equall to Moses Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face yet they were like him men sent from God as he was raised up from amongst their brethren as he was and this is here chiefly intended see vers 16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not and so was Christ a high priest taken from among men Hebr. 5. 1. yea like him and above him for first as Moses was as a Mediatour betwixt God and the people Deut. 5. 5. I stood between the Lord and you at that time to shew you the word of the Lord for ye were afraid by reason of the fire and went not up into the mount so was Christ Heb. 8. 6. But now hath he obtained a more excellent ministrie by how much also he is the mediatour of a better covenant which was established upon better promises secondly in excellenâ—y of Moses it is said Numb 12. 6 7. And he said Hear now my words If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house and so of Christ John 1. 17 18. For the law was given by Moses but grace and truth came by Jesus Christ. No man hath seen God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him Thirdly in faithfulnesse for so it is said of Christ Heb. 3. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house yea and above Moses vers 5 6. And Moses verily was faithfull in all his house as a servant but Christ as a sonne over his own house Fourthly in that as Moses brought them the law from God so Christ the Gospel out of his Fathers bosome Fifthly in signes and wonders for Christ was a prophet mightie in deed and word Luke 24. 19. as Moses also was yea more mightie John 15. 24. If I had not done among them the works which none other man did they had not had sinne And sixthly as Moses carried the Israelites from their bondage in Egypt to the land of Canaan so Christ delivered his people from their spirituall bondage and opened heaven for them John 6. 40. And this is the will of him that sent me that every one which seeth the sonne and believeth on him may have everlasting life Vers 18. And will put my words in his mouth and he shall speak unto them all that I shall command him This is meant of the faithfulnesse of those Prophets which God would send unto them to wit that they should deliver whatever God gave them in chaâ—ge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriâ—t when he came to preach the Gospel unto men for those words of eternall life were the words which God here saith he would put into his mouth and which accordingly he faithfully delivered to the people All things that I have heard of my Father I have made known unto you John 15. 15. Vers 19. Whosoever will not hearken unto my words which he shall speak in my name I will require it of him That is I will punish him for it and so indeed God did alwayes severely punish those that would not
place of Magistracie or office amongst them or having any power to intermeddle in such affairs yea we may adde too of marrying a daughter of Israel for though that cannot be meant here in this branch of the lâ—w concerning eunuchs yet in the rest it may be included and some others of the like nature And indeed thus to understand this phrase of not entring into the congregation of the Lord we may be the rather induced because Nehem. 13. 1 2 3. it is said that when the Jews heard this law read out of the book of Moses that the Ammonite and the Moabite should not come into the congregation of God for ever they separated from Israel all the mixed multitude which seems plainly to be meant of their separating them from being numbered amongst Gods people and from enjoying the priviledges of freeborn Israelites Hebrews of the Hebrews as the Apostle speaks of himself Phil. 3. 5. Onely some conceive that if we thus understand this phrase that which is said here vers 1. and 2. must onely be understood of eunuchs and bastards of other nations because it seems hard that such being Israelites were excluded from enjoying all these priviledges of freeborn Israelites As for the reasons why here in the first place he that is wounded in the stones or hath his privy member cut off is here excluded from thus entring into the congregation of the Lord we may conceive them probably to have been these first that God might hereby shew his detestation of that unnaturall and barbarous custome of the heathens of making men eunuchs secondly because such men are usually of a base and effeminate and cowardly spirit and liable to be scorned and despised by others and therefore not fit to be in any place of authority and thirdly that hereby they might be taught what purity and perfection what unblameablenesse and freedome from all stains and pollutions God required in his people and particularly how pleasing a thing it is unto God to adde dayly to his Church and to encrease the number of his people to wit by spirituall means and not to be barren this way as such eunuchs were in regard of naturall generation Vers 2. A bastard shall not enter into the congregation of the Lord. What is meant by entring into the congregation of the Lord is shown in the foregoing note By bastards here cannot be meant the sonnes of concubines who were in those times counted as second wives but either the children of such as did prostitute themselves as common whores or rather all that were born illegitimate whether by fornication adultery or incest Now such as these the Lord forbids them to admit into the congregation of the Lord first hereby to teach his people what an honour it was to be of Gods peculiar people into the number of whom a man thus blemished might not be received secondly by laying this stain and dishonour upon the spurious issuâ— of such unclean mixtures to shew his people how detestable such sins were unto the Lord and thirdly lest such should be capable of bearing any office or Magistracy amongst the Israelites who were of base and vild conditions as bastards indeed many times are or at least liable to be scorned and despised for this reproch of their birth and so might be the lesse courageous in their places lest they should be upbraided herewith Even to his tenth generation shall he not enter into the congregation of the Lord. That is neither the bastard nor his children unto the tenth generation Therefore after tenne generations this stain was to be blotted out for that the expression of thus many generations that should be excluded doth imply that the eleventh generation was to be received into the congregation of the Lord is evident vers 8. where it is said that the Edoâ—ites children should enter into the congregation of the Lord in their third generation Vers 3. Even to their tenth generation shall they not enter into the congregation of the Lord for ever That is neither shall the Ammonite or Moabite that becomes a proselyte and embraceth the religion of the Israelites be received into full communion with the commonwealth oâ— Israel nor any other of their posterity unto the tenth generation for this was not meant of thâ— Israelites children born of Ammonitish or Moabitish mothers converted to the Israelites faith as the stories of Rahab and Ruth do evidently prove but onely of the children of Ammonites and Moabites that became proselytes who because they were of those nations might not be incorporated into the commonwealth of Israel unto the tenth generation Some Expositours will have this last clause for ever to be added by way of explaining that which went befoâ—e of their not being admitted into the congregation of the Lord unto the tenth generation and so that the meaning of this Law was that their posterity should never be admitted into the congregation of the Lord and indeed where this Law is repeated Neh. 13. 1. there is no mention made of the tenth generation but it is said that they found written in the book of Moses that the Ammonite and the Moabite should not come into the congregation of the Lord for ever But yet because afterwards vers 8. there is also mention made of some that were not to be admitted untill the third generation even here also by the tenth generation a set number of generations is expressed that were to be excluded and so by the addition of these words for ever this onely is intended that this Law concerning the Ammonites and Moabites not entring into the congregation of the Lord unto the tenth generation was to be for ever inviolably observed and not to be dispensed with upon any occasion Vers 4. Because they met you not with bread and with water c. The raâ—her did God abhorre this their disregard of the Israelites in their escape out of Egypt because the Ammonites and Moabites were the posterity of Lot who was so near of kinne to Abraham of whom the Israelites came And because they hired against thee Balaam the sonne of Beor of Mesopotamia to curse thee That is the Moabites for of this the Ammonites were not guilty but the Moabites as is evident in the history thereof Numb 22 c. Vers 5. Neverthelesse the Lord thy God would not hearken unto Balaam c. This is added to imply that the fault of the Moabites was never a whit the lesse because Balaam blessed the Israelites in stead of cursing them for they did what they could to have wonne Balaam to curse them and Balaam also sought by all means to satisfie their desire onely the Lord their God of his own free grace did overrule the tongue of that false prophet and forced him to blesse them when he meant to curse them and so turned that to good which their enemies intended for their hurt and ruine Vers 6. Thou shalt not seek their peace nor their prosperity all thy dayes
let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Vers 4. Her former husband which sent her away may not take her again to bâ— his wife after that she is defiled To wit by marrying and lying with a second husband her first husband being still living It seems that after a man had given his wife a bill of divorce and sent her away if he repented of what he had done and was reconciled to his wife thus unjustly divorced before she had taken another husband he might with her consent cancell the bill of divorce and receive her again as his wife but after she had once marryed another husband he might not take her again no not after her second husband was dead and that because she was defiled But why is the wife here said to be defiled with lying with her second husband since by the law of God she might lawfully marry him I answer the most of Expositours say that it is because this her second marriage her first husband being yet living was against the first institution of marriage and so sinfull and onely tolerated for a time amongst the Jews because of the hardnesse of their hearts Matth. 5. 31 32. but yet because it is hard to say how it could be sinâ—e in her who was as it were perforce put away by her first husband especially since the Apostle hath determined in a like case to wit in the case of a wilfull separation that the innocent party may marry again 1. Cor. 7. 15. therefore others think that by being defiled here is meant onely her lying with her second husband which in a naturall way is accounted a pollution without any intimation of the sinfulnesse thereof or else her being defiled in regard of him that is one whom he might no more touch nor meddle with it being as it follows in the next words an abomination before the Lord that a man should deliver up his wife as it were to another mans bed and then take her when he pleased himself again Thou shalt not eause the land to sinne c. That is thou shalt not cause the land to be defiled with sinne and so to be liable to punishment or make others to sinne by thine example Vers 5. When a man hath taken a new wife he shall not go out to warre c. This law was for the exemption of those that had taken a new wife that is those that had newly marryed a wife from being sent forth to warre or from being charged with any businesse to wit any publick imployment that would necessarily cause him to be absent from his wife and the ground of this law was not so much the unfitnesse of such men for publick imployments in regard their minds would still be so much upon their wives as the providing for the settling of their love one to another as is manifest by the following words he shall be free at home one year and shall chear up his wife which he hath taken When a woman is newly marryed and so taken from her fathers house and family and transplanted into a new stock she is subject to grieve much and hath the more need to be tendered and cherished by her husband and besides if the first year by living lovingly together their hearts be once throughly settled one to the other there would be the more hope of wellknit affections for ever after and to give a priviledge to the new-marryed man in this respect was this law given the Israelites Vers 6. No man shall take the nether or the upper milstone to pledge c. For one of the milstones being gone the other is unusefull and by consequence the taking of any thing as a pledge that is of the like necessary use for the exercise of a mans calling or for the sustenance of his life is here forbidden See Exod. 22. 26. Vers 7. If a man be found stealing any of his brethren of the children of Israel c. See the note upon Exod. 21. 16. Vers 9. Remember what the Lord thy God did unto Miriam c. This example is added to render them the more carefull of what he had enjoyned in the foregoing verse to wit that in the plague of leprosie they should observe diligently and do according to all that the priests the Levites should teach them Remember saith Moses what the Lord thy God did unto Miriam that is remember how for her sinne and contempt of Moses the Lord struck her with leprosy and thereby be warned to take heed of sinning against God by slighting the directions of the Levites whom God hath set over you to teach you in all things what ye should do lest otherwise ye provoke God to punish you and to strike you with leprosy as he did her or rather Remâ—mber what the Lord thy God did unto Miriam that is remember how she was by Gods speciall command shut out of the camp seven dayes untill she had been purified according to the law If she might not be exempted who then shall plead exemption See that therefore ye carefully observe those laws given concerning the shutting up of the lepers and the cleansing of them when they are healed and whatever else from the law of God the Levites shall direct you to do Vers 10. When thou dost lend thy brother any thing thou shalt not go into his house to fetch his pledge c. Some conceive that the end of this law enjoyning the pledge still to be brought to the doore was to make men carefull so to order their expenses that they might not be put in the sight of their neighbours to pawn their cloaths and to curb the creditour that he might not be too harsh and gâ—eedy in exacting a pledge But farre more probable that is which is held by most of Expositours namely that God did heâ—ein provide for the poore man both that the creditour might not pick and chuse his pledge where he pleased though it was that which he was very unwilling to part with but should be content wiâ—h that which should be brought out to him as likewise becâ—â—se poore men are usually ashamed that strangers should come in and in every corner behold their penury and want Vers 13. In any case thou shalt deliver him the pledge again when the sunne goeth down that he may sleep in his own raiment and blesse thee Concerning this law see the Noâ—e upon Exod. 22. 26. As there the Lord presseth this work of mercie upon his people by threatning that if by keeping away such a necessary pledge the poore man were provoked to crie unto him he would heare his cries and be avenged on such a hard-hearted creditour so here also by promising that in case they did herein shew mercie to the poore the poore should blesse them
thâ—m 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 〈…〉 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 suggeâ—t they might â—e 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 dâ—ad 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 dâ—ad 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 blâ—ssing 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 avoâ—ched 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 pasâ—â—d over Jordan yet thereby was not meant the very day they went over Jordan â—ut onely that they shâ—uld do it at their first entrance into the land of Canaan Day in the Scripture â—s 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 onâ—ly of setting â—p 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 pronouncâ—d 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 ofâ—en 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 stonâ—s 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 vâ—ry 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 coâ—ditions 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 â—n 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 â—uild 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 â—12 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 â—ltar 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 â—tand 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 Gâ—rizzim 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 râ—gard of temporall blessings and especially in regard of spirituall and heavenly advancements Vers 2. All these bleâ—sings 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. Bâ—â—ssed 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 â—he covenant made with them and it is added in the last place as the chief â—iece 〈◊〉 their happâ—nesse Vâ—â—â— â—0 And all the people of the earth shall see that thou art called by the nâ—me 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 〈…〉 and wives by the names of their husbands Vâ—â—â— 12. The Lord shall open unto thee his good treasure the heaven c. Mosâ—s 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 â—s 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 adoptâ—on and a signe as it were that their heavenly father had disinherited and cast them off Vers 64. And the Lord shall scatter thee among all people c. That is you shall not onely be carried away captive into a strange land but also when you come thither you shall be dispersed and scattered abroad into severall places A great degree of their misery when they were carried captives out of their native countrey had they dwelt all together in the land of their captivity it had been the lesse grievous but to be dispersed into sâ—verall places where they should not see the faces of their brethren that was a â—ore calamity indeed Vers 65. And among these nations shalt thou find no â—ase neither shall the sole of thy foot have rest c. That iâ— when you are brought into a strange countrey ye shall be there as farre from being settled as ye were before because there ye shall be continually removed and carried abâ—â—t from one place to another And indeed it was just with God that this people which would not serve him in the land of his rest Psal 95. 11. which was to tâ—em also a pledge of eternall rest prepared in heaven should be driven from tâ—ence and live for ever after in a restlâ—sse condâ—tion Vers 66. And thy life shall â—ang in doubt before thee c. That is thou shalt be in a continuall doubt and â—ear of losing thy life for so it is explained in the following words thou shalt fear day and night and shalt have no assurance of thy life Now this their fear was occasioned partly by the savage cruelty of their lords and masters and partly by the guilt that lay upon their consciâ—nces which made them continually look that God should cut them oâ—f in his wrath and diâ—plâ—â—â—ure And indeed observable it is that the â—eathen Poet should in this regard 〈◊〉 them by the name of Judaea tremeâ—s that is Judaei trementes trembling Jews Juven Sat. 6. Vers 67. And the Lord shall bring thee into Egypt again with ships by the way whereof I spake unto thee thou â—halt see it no more again That is the Lord shall cause you to be carried again by ships into Egypt whither he had said you shall not return no more as is noted chap. 17. 16. the place to which these words have reference though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt to wit because that was the ordinary way betwixt Canaan and Egypt yet both places are to be understood generally of any returning into Egypt and not onely of returning by the same way It is true indeed that when the Jews after the destruction of Jerusalem were sold for slaves by the Romans though many of them were then carried away by shipping into Egypt and so that was then accomplished which is here threatned yet it might be well enough said that they were brought back into Egypt â—y the way whereof God said thou shalt see it no more to wit by the way of the wildernesse and that because we may suppose that being brought by shipping near to the plains of Moab they were then set on shore and so were carried the râ—st of the way on foot through the wildernesse But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence That which is here threatned is onely this that God would bring them to be slaves again in Egypt and we need not wonder that this is threatned in the last place as a most remarkable judgement if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there and that Gods undoing of that which he had done and bringing them back to that bondage from which he had rescued them when he at first took them to be his peculiar people was a kind of discharging them from being any longer his people as if he had quitâ— cast them off and meant no more to take any care of them or to own them for his people And there ye shall be sold to your enemies for bond-men and bond-women and no man shall buy you This last clause and no man shall buy you is added to imply either that there should be so many of them to sale that there should not be buyers enough to buy them as we reade in the Hiâ—â—ories of those times that after the destâ—uction of Jerusalem by Titus there were ninâ—y and seven thousand captives of the Jews so that they scarce knew where to sell them or â—lse that the Jews should be so vilified and despised that no man should profer any money for them And indeed why else should this be here added when a man is once in bondage the likelyhood of being passed to another master dotâ— rather encrease his sorrow then otherwise He knows the worst where he is what he may suffer elsewhere he knows not and therâ—fore one would think it should be a comfoâ—t to him that no one would buy him But I say it is the base esteem which men oâ— all nations should have of the Jews which the holy Ghost here aims at it being to all men a great vexation to be slighted and vilified as if they were not worthy the looking after CHAP. XXIX Vers 1. THese are the words of the covenant which the Lord commanded Moses c. Either this hath reference to all that went before in this book to wit that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into that is that which they were now by covenat to bind themselves to do or else they may have reference to that which follows after to wit in the sequele of the chapter The words of the covenant which the Lord commanded Moses to make with the children of Israel that is the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God the work which they were immediately to enter upon Hitherto Moses had repeated the Laws of God and now â—hey were to renew the covenant which God had made with their fathers in Horeb at the first giving of the Law and this is that for which in this chapter he now bends himself to prepare the people Vers 5. Your clothes are not waxed old upon you and thy shoe is not waxed old upon thy foot See the note chap.
8. 4. Vers 6. Ye have not eaten bread neither have you drunk wine or strong drink The more miraculously God had preserved them the more evident was Gods care over them and the more reason they had to be circumspectly carefull of yielding obedience to all his commandments and therefore it is that Moses puts them in mind how the Lord had sustained them without bread or wine and strong drink feeding them with manna from heaven in stead of bread and doubtlesse ordinarily they had no other bread though at sometimes they might of which see the note Deut. 2. 6. Vers 12. That thou shouldst enter into covenant with the Lord thy God and into his oath c. That is into the covenant confirmed with an oath Vers 15. But with him that standeth here with us this day before the Lord thy God and also with him that is not here with us this day c. That is no lesse with him that is not here with us that is your posteritie that is not yet born tâ—en with him that standeth here with us this day Vers 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations c. This hath reference to that which went before vers 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God and the reason why this is added may be twofold first to shew how requisite it was that they should renew their covâ—nant with God because having dwelt in the land of Egypt at least many of them in their younger years and having gone through many idolatrous nations in their passage towards Canaan and seen their severall idolatries and abominations there was some cause of fear lest perhaps some of them were tainted by this means and therefore it was fit to prevent this that they should all solemnly renew their covenant with God and hereto agrees that which follows vers 18. Lest there should be among you man or woman or familie whose heart turneth this day â—rom the Lord our God to go and serve the gods of these nations or secondly to perswade them to be willing to enter into this â—ovenant to wit both from the experience they had of the grosse abominations of these idolatrous people and the Lords severitie in punishing them and likewise from the consideration of Gods fatherly providence in carrying them safe through so many dangers Veâ—s 18. Leâ—t there should be among you a root that beareth gall and wormwood The gaâ—l and wormwood here meant or the poysonfull herb and wormwood as it is in the margin is idolatrie of which Moses spake in the foregoing words or more generally all sinnes of rebellion against God and they are so câ—lled either bâ—cause they are displeasing and distastfull to God even as gall and wormwood are to us or because they will prove to the sinner and such as shall by him be infected bitternesse in the end yea as deadly â—oyson to his and their souls and thus the Scripture speaks of sinne in other places as Amos 5. 6 7. Seek the Lord ye who turn â—udgement to wormwood and Heb. 12. 15. Lest anâ— root of bitternesse springing up trouble you and thereby many be desiâ—ed And as sor the root that beareth gall and wormwood thereby is meant either the evil aposâ—atizing heart forementioned lest there should be among you man or woman c. whose heart turneth away from the Lord our God c. of which also the Apâ—stle speaks after the sâ—me manner Heb. 3. 12. Take heed brethren lest â—here be in any of you an evil heart of unbelief in departing â—rom the living God and this is called the root that beareth this gall and wormwood because it is hidden from men as the root is hidden under the earth and yet is the very spring from whence idolâ—trie anâ— all other sinnes do grow so that when men give over their evil wayes and yet purge not sinne oâ—t of the heart it is but as the cropping of weeds in a gaâ—den when the roots are left behind or â—lse rather the root here intended is â—ome close idolaters that might be amongst them who concealing themselves from the publick view as the root is hidden under the ground would secretly by their example and perswasions inâ—ect and poyson many and cause their wicked practices to grow and spread amongst the people till at length they brake forth openly to the ruine of all And indeed the whole series of the words both before and after seem plainly to be spoken of some dangerous persons that might be amongst them the mischief wheâ—eof he desires to prevent by causing them all to enter into a solemn covenant with God Lest saith Moses there should be amongst you man or woman or familie or tribe whose heart turneth away this day srom the Lord our Goâ— to go and serve the gods of these naâ—ions lest there should be among you a root that beareth gall and wormwood and then mark what follows And it come to passe when he heareth the words of this curse c. All the way he speaks of some false-spirited men that might be amongst them Vers 19. I shall â—â—ve peace though I walk in the imaginations of minâ— hearâ— to adde drunkennesse to thirst This is the voice of the sâ—cure sinner that despiseth the curse and presumpâ—â—ously assures himself of peace and impâ—nitie though he doth that which he hears accursed in Gods law I shall have peace saith he though I wâ—lk in the imaginations of mine heart that is though I do what I list my self or whâ—t seems good in mine own eyes to adde drunkennesse to thirst Now men thus imboldning themselves with hope of impunitiâ— may be said to adde drunkennesse to thirst in two respects First because whereas naturally they thirst aster sinâ—e but yet are restrained by the light and checks of conscience this makes them adde sinne to sinne in abundance to drink iniquitie like water Job 34. 7. to work all uncleannesse with greedinesse as the Apostle speaks Eph. 4. 19. it makes them let looâ—e themselves even to take their fill and glut of sinne till they become at length like drunken men voâ—d of all sense and reason and remorse of conscience not having any thing left in them to keep them in from the prosecuting of any villanie whatsoever and secondly because the longer and further men proceed to satiate themselves with sinne the greedier they will still be upon it this giving of themselves to take their â—ill of sinne being as sure to make their desires after sinne more eager then they were before as drunkennesse is to encrease thirst Vers 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man That is it will break forth with great furie and terrour against him Moses alludes in this Metaphor of the smoking of Gods anger and jealousie against
such men either to the breath which will break from the nostrils of some men especially when they are in a great chafe and furie whence is also that expression of Davids concerning the Lords high displeasure and indignation there went up a smoke out of his nostrils Psal 18. 8. or else to the terrour and violence of smoke which will arise and break forth from any combustible matter when it is first set on fire even hiding and covering the light of the heavens with its blâ—â—k clouds Vers 23. And that the whole land thereof is brimstone and salt and burning c. That is dried up barren and good for nothing Brimstone and salt where-ever they abound will so dry up the moisture of any grounds that they will be extremely parched and barren and hence is this expression here used not unlike that also Jer. 17. 6. For he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildâ—rnesse in a salt land and not inhabited Vers 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them The last clause of this verse may be diversly translated If we reade it as it is in the margin of our Bibles Who had not given to them any portion then it contains an exprobration of the ingratitude and folly of the Isâ—aelites in forsaking the Lord who had given them the land of Canaan and many oâ—â—er wayes done so much for them to go and worship other gods who had done and indeed could do nothing for them But if we reade it aâ— it is in our text And whom he had not given unto them then it contains the reason why they did so highly provoke God by their idolatry to wit becâ—use the Lord had not appointed them any such way of worship for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those idâ—l-gods and therefore against that pretence this is opposed that he had not given unto them any such gods nor prescribed them any such way of worshipping him Vers 28. And cast them into another land as it is this day c. These are â—till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey Vers 29. The secret things belong unto the Lord our God but those things which are revealed c. The meaning of these words is plain and easie but yet why they are inserted here and what was Moses drift herein is not easily discerned Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God because it discovers and so gives us a hint to take heed of an ordinary root of disobedience to wit when men are ambitious to know and busily search after Gods secret counsels which they have nothing to do with and by that means are taken off from minding those revealed duties which do so nearly concern them But I rather conceive that this clause is here inserted either by way of explaining what he had formerly delivered to wit that he said not that they should certainly be thus destroyed as is before mentioned No whether your posterity saith he will by their rebellion thus provoke God and so bring this heavy indignation upon the land that is onely known to God â—nd secret things belong â—nto the Lord we must not meddle with them but that which he had said was onely this that if they did thus provoke the Lord then all this ruine should certainly befall them this God had revealed and that which God had revealed it became them and their children seriously to lay to heart or else by way of preventing an objection for if against all this that he had threatned they should object that God was infinitely mercifull and would not therefore destroy his people to this he anâ—wers Secret things belong unto the Lord how farre he will shew mercy either in forbearing you or giving you grace to repent that depends onely upon his secret counsel and we cannot search into it those things which are revealed belong unto us and to our children for ever and that which is revealed is that if we rebell against him he will poure out all these judgements upon the land except by repentance and turning to him we prevent this ruine which is that therefore we must look to that so by avoiding the sinne we may prevent the judgement And this most probably is the full drift of this clause And so Moâ—es â—akes way likewise to those promises of mercy to the penitent which follow immediately in the next chapter CHAP. XXX Vers 1. ANd it shall come to passe when all these things are come upon thâ—â— the blessing and the curse c. As if he had said when thou hast had experience both of the one and the other thou shalt by proof see how much beâ—ter it is to serve God then to rebell against him this will then bring thee â—o turâ—â—o the Lord and the Lord will then again be favourable to thee Vers 3. Then the Lord thy Goâ— will turn thy captivity and have compâ—ssiâ—â— upon thee c. That is upon their serious repentance So that it is of Gods mercy and compassion rather then any thing else that those that do most seriously râ—pent find favour at his hand Vers 6. And the Loâ—d thy God will circuâ—câ—sâ— thinâ— heâ—rt See chap. 10. 16. Verâ— 9. And thâ— Lord thy God will mâ—ke thâ—e plenteous in â—very work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy lanâ— for good That is he will not bestow these outward blessings upon thee but it shall be for thy good that thou hast them Many are the worse for abundance of outward things then onely are they true blâ—ssings when they are given men for their good Vers 11. For this commandment which I command thee this day it is not â—idden from thee neither is it farre off By the commandment given them in charge which Moses here speaks of is not meant the law onely but the whole doctriâ—e of Moâ—es wherein he had revealed unto them the will of God concerning the way and means of salvation to wit faith in Christ the Messiah and new obedience following thereupon and this â—e saith they could not now neglect undeâ— a pretence of ignorance that they knew it not because God had so fully and effectually made it known unto them Thus the Apostle teacheth us under this place Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith vers 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend
it was which he was about to say that it was fit all the world should hearken to it secondly to imply how strangely stupid Gods own people were that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they Vers 2. My doctrine shall drop as the rain c. That is look as the dew the small rain and great showrs distilling and falling down upon the grasse and herbs do soften the ground and so cause the grasse herbs plants c. to sprout out and grow up sweetly and to bring forth abundance of fruit so shall my words prove profitable and effectuall for the good of those that heare them softening their hearts making all grace to grow and thrive in their souls and causing them to be abundantly fruitfull in every good work to wit unlesse they fall upon hearts like stones or sandie ground where nothing can grow which is much at one with that which the Lord saith of his word Isa 55. 10. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. so shall my word be that goeth forth out of my mouth c. Vers 3. Because I will publish the name of the Lord ascribe ye greatnesse to our God Some Expositours by publishing the name of the Lord understand his setting forth the excellencies of God to wit his infinite power wisdome righteousnesse c. and by ascribing greatnesse to our God they understand also glorifying of God and extolling his name and so they conceive the meaning of these words to be as if Moses had said because I intend to shew forth the glory of the Lord the drift of this song being to praise his name by shewing his faithfull righteous dealing with Israel and so to lay the blame of their revolt upon them and to clear God of it therefore let Israel ascribe greatnesse to our God to wit either by obeying his will or else by justifying God and condemning themselves if they be punished for rebelling against them But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them and so the sense of these words to be this Because I will publish the name of the Lord that is because I shall speak to you in the name of the Lord and what I shall deliver shall be from God the word of God speaking by me ascribe ye greatnesse to our God that is make it manifest that you reverence the Majestie of that great God that now speaks unto you to wit by attending to what is spoken with all humility by laying it to heart and yielding obedience thereto And indeed they that heare God reverently when he speaks and tremble at his word Isa 66. 2. they that are deeply moved with what is spoken and endeavour to obey it with all their might their hearts are effected as they ought to be with the majesty and greatnesse of God and on the other side all irreverence and carelesnesse in hearing Gods word and all slighting and disregarding of what he speaks argues a secret vilifying of God in the heart Vers 4. He is the rock his work is perfect c. These two verses following contain the summe of the greatest part of the song to wit that God was no way to be blamed for his dealing with the Israelites but that all the blame must rest upon them who had causelesly revolted from him and so had given him just cause to poure out his wrath upon them Had God failed or come short in any thing that should have been done had he not made good his promises or had there been any thing to be desired that was not to be found in God their defection from him might have been excused under that pretence But no such thing could be said of God No saith Moses He is the rock his work is perfect c. first he is the rock that is he is an almighty stable sure refuge and foundation to all those that fly to him and rely upon him If God be for us who can be against us Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him In times of danger men used to fly to rocks to shelter themselves 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God and are taken into his protection are sure and safe and none but they the Scripture styles him the rock as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her when the hare that trusts to the swiftnesse of her legs is at length overtaken and torn in pieces so those that seek rightly to God in their distresse and trust in nothing but his protection do find him a sure impregnable rock of defence whereas they that trust in their own policy or wealth c. shall at length be surprised and destroyed and there shall be none to help them Thus God is the rock And again his work is perfect for all his wayes are judgement c. that is his dealing with his people hath been exactly just and holy in the highest degree of perfection nor hath there been any the least failing in any thing that he hath done Jer. 2. 5. Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me c. And indeed because God is infinite in power and wisdome and goodnesse c. and therefore it is not possible that any thing should be better done then as God doth it even in those works of God that have some imperfection in them as in giving children born blind or lame c. yet as they are acts of providence there is a perfection of wisdome holinesse and justice in them and there is nothing at all in them for which he can be blamed Vers 5. They have corrupted themselves Having in the former verse justified God and shown that he was not to be blamâ—d if Israel were destroyed here Moses begins to shew that all the blame belonged to the Israelites themselves and that because they had corrupted themselves that is they had broken covenant with God though they professed themselves his people and called him their father yet they were degenerated from the holy wayes of their fathers and were become a wicked and sinfull people Their spot is not the spot of his children Others translate this clause as it is in the margin of our Bibles that they are not his children that is their blot and then the meaning must needs be this that whatever they had formerly been yet they had now brought this
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
42. 4. But Benjamin Josephs brother Jacob sent not with his brethren for he said Lest peradventure mischief befall him so was the presence of God in his Temple a speciall pledge of their preservation in regard whereof this little tribe was as it were alwayes under the wing of their heavenly father as little Benjamin was under his father Jacobs and therefore it is said 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 in which last words there is also an allusion to the situation of the Temple which was built near to the top of the mount Moriah Vers 13. And of Joseph he said Blessed of the Lord be his land c. See the note upon Gen. 49. 26. Vers 14. And for the precious fruits brought forth by the sunne c. The fruits of the earth which are here promised to the tribes of Ephraim and Manasseh are here called precious fruits brought forth by the sunne and precious things put forth by the moon because the sunne and moon are the mediate causes of the prosperous growth of such things the sunne by its warmth the moon by its moisture making the earth fruitfull Vers 15. And for the chief things of the ancient mountains and for the precious things of the lasting hills Hills are here called ancient mountains and lasting hills because they were from the beginning and shall continue to the end of the world and by the chief and precious things of these hills are meant either the choice fruits that should grow there and it is a signe of avery rich land when the very mountains and hills are so fruitfull or else the mines of gold and silver and other metals which are indeed usually found in hills and mountains Vers 16. And for the good will of him that dwelt in the bush That is the poâ—teritie of Joseph shall be blessed of the Lord as in regard of outward things so also in regard of that speciall love which God should bear them as his peculiar people for this is meant by the good will of him that dwelt in the bush in the bush God appeared to Moses as the God of Abraham Isaac and Jacob and the good will of God thus considered as a God in covenant with them was that which made them truly happy and is of that which the Psalmist speaks Psal 106. 4. Remember me O Lord with the favour thou bearest thy people O visit me with thy salvation Let the blessing come upon the head of Joseph c. See Gen. 49. 26. Vers 17. His glory is like the firstling of his bullock and his horns are like the horns of Vnicorns That is as is the beautie of a firstling bullock such shall be the glory of Ephraims kingdome and as is the strength of the Unicorn such shall be their strength to withstand and beat back their enemies With them he shall push the people together to the ends of the earth That is all his enemies that shall any where rise up against him yet some understand this of Joshua who was of the tribe of Ephraim who with his horns that is his armies of the Israelites did drive out the inhabitants of Canaan and so they reade this clause with them he shaâ—â— push the people together to the end of the land that is as was said before the land of Canaan And they are the ten thousands of Ephraim and they are the thousands of Manasseh That is these are the horns before mentioned and hereby first he gives us to understand that what he had hitherto prophecyed of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh and secondly by giving to Ephraim the younger ten thousands and to Manasseh the elder but thousands he implies that though in the last mustering of these tribes and so now when Moses blessed them the men of Manasseh were many moâ— then the men of Ephraim Numb 26. 34 37. whereas in the first mustering there was most of Ephraims tribe Numb 1. 33 35. yet in processe of time Jacobs prophecy should be accomplished concerning Ephraims excelling his brethren in the numerousnesse of his people Gen. 48. 19. His younger brother shall be greater then he and his seed shall become a multitude of nations Vers 18. Reâ—oyce Zebulun in thy going out and Issachar in thy tents Here two tribes are blessed together Zebulun and Issachar Of Zebulun it is prophecyed that they should be happy in their going out that is in their going forth to trade in merchandise by shipping which agrees with that which Jacob also prophecyed concerning this tribe Gen. 49. 13. Zebulun shall dwell at the haven of the sea and he shall be for an haven of ships and of Iâ—sachar that they should be happy in their tents that is in their quiet life at homâ— and in their countrey imployments of feeding cattel and tillage And by joyning both together Moses gives them to understand so to make them contented with their severall conditions that both their severall wayes of living should yield them matter of rejoycing in the goodnesse and bounty of God to them the tribe of Issachar should be as happy in their staying at home to follow their husbandrie as those of Zebulun to follow their merchandise and on the other side to the tribe of Zebulun the rockie sandie sea-shore should yield as plentifull a crop by their merchandise as the rich and â—at soyl of the men of Issachar should yield to them whence also it is added vers 19. They shall suck of the abundance of the seas and of treasures hid in the sands Vers 19. They shall call the people unto the mountain there they shall offer sacrifices of righteousnesse This is a prophecy of their religious thankfulnesse for Gods blessings that they should duly go to mount Sion to worship the Lord and should invite their brethren to go along with them But why is this noted in them as a matter remarkable and commendable rather then in other the tribes of Israel Surely because these tribes were seated by the sea-side in the outmost parts of the land and being so farre off from the temple at Jerusalem it was the clearer proof of their devotion zeal and love to Gods house that they would not make that an excuse to neglect Gods worship but would at the times appointed go up to his house and there offer their sacrifices sacrifices of righteousnesse as they are here called that is just righteous and acceptable sacrifices offered in faith and according to Gods Law For they shall suck of the abundance of the seas and of treasures hid in the sands This is added to imply both that being inriched by God they should be the better able to bear the charges of their journey and of their sacrifices and likewise that Gods bounty to them should inlarge their hearts with the more servent desire of returning thanks
unto him whereas many men the more they suck in of the wealth of this world and fill their bellies with this hid treasure the lesse they regard Gods ordinances the lesse they care for the breasts of the Churches consolation it should be farre otherwise with them for the richer they grew the more zealous and forward they should be in all the duties of Gods worship and service Vers 20. And of Gad he said Blessed be he that enlargeth Gad. Here Moses begins with the sonnes of the handmaids and first with Gad and in this first clause of Gads blessing is implyed that this tribe should have a large portion in the land and that God should afterwards enlarge it by further conquests He dwelleth as a lion and teareth the arm with the crown of the head The arm noteth strength as the crown of the head principality and so hereby is meant that as a lion teareth sometime in one place sometime in others so this tribe should divers wayes spoyl their enemies and that none should be so strong or excellent but Gad should overcome them a great blessing indeed to them who had their inheritance without Jordan and bordering upon their enemies One remarkable instance we have of their prowesse 1. Chron. 5. 18 19 21 22. Vers 21. And he provided the first part for himself because there in a portion of the law-giver was he seated This first part was the countrey of Sihon which was first conquered It is said that the tribe of Gad provided this for themselves because they desired it of Moses for their inheritance and thereupon offered to go up armed in the forefront of the battel before their brethren Numb 32. 17. and yet withall it is said they were seated in a portion of the law-giver because God by Moses the law-giver gave them this for their inheritance Numb 32. 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh the sonnes of Joseph the kingdome of Sihon King of the Amorites c. And he came with the heads of the people he executed the justice of the Lord and his judgements with Israel Moses speaks here prophetically of a thing to come as if it had been done already and his meaning is that this tribe should with the Princes and Captains of the people go forth armed before their brethren and execute Gods judgements upon the Canaanites Vers 22. Dan is a lions whelp he shall leap from Bashan That is look as a lion comes rushing suddenly out of the forrests and dennes in Bashan and seiseth upon those that passe by ere they thought on any danger so should the Danitâ—s leap unexpectedly out of their forts and fastnesses and secret places where they lay in ambush and destroy their enemies when they look not for them It was not therefore because Bashan was a part of Dans territories that it is said here he shall leap from Bashan for Bashan was not Dans possession but Manassehs Deut. 3. 1 3. All Bashan being the kingdome of Og gave I unto the half-tribâ— of Manasseh saith Moses but it was because Bashan was a place where were many lions to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared Vers 23. O Naphtali satisfied with favour and full with the blessing of the Lord possesse thou the West and the South In the first clause of this prophetâ—call blessing O Naphtali satisfied with favour and full with the blessing of the Lord Moses foreshews the fruitfulnesse of the soil wherein this tribe should have their dwelling for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk scope and libertie and so in choice of pastures finds plentiâ— of feeding Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plentie and abundance of good blessings which their inheritance should yield them but withall â—seth such an expression to set forth this Naphtali satisfied with favour and full with the blessings of the Lord as might plainly implie first that their blisse should conâ—ist not so much in their having such plentie and fulnesse of those outward blessings as in their being fully satisfied therewith and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves as the singular love and favour of God whereof to them these blessings were pledges As for that second clause possesse thou the West and the South either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land and the sea lying on the West this might also implie that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too or else it is onely added to signifie the large extent of their portion which should streâ—ch it self farre out both Westward and Southward Vers 24. Lâ—t Asher be blessed with children c. Three things are in this verse foretold concerning this tribe first that they should be blessed with children whereby may be meant not onely the multitude but also the strength healthfulnesse beauty and comelinesse of their children secondly they should be of a meek gentle lovely and amiable disposition and should accordingly be greatly beloved by all that dwelt about them let him be acceptable to his brethren and indeed it is God that énclines the hearts of men to love those that are most lovely and thirdly that their countrey should exceedingly abound with oyl and other good things which is expressed figuratively and let him dip his feet in oyl much according to that speech of Job chap. 29. 6. When I washed my steps with butter and the rock poured me out rivers of oyl and indeed hereto agrees that which Jacob also foretold concerning this tribe Gen. 49. 20. Out of Asher his bread shall be fat and he shall yield royall dainties Vers 25. Thy shee s shall be iron and brasse and as thy dayes so shall thy strength be In this verse two things more are foretold concerning Asher first that his land should be full of mines of iron and brasse and other metals for that is intended in the first clause whether we reade it as it is in the margin under thy shoes shall be iron and brasse or as it is in our text thy shoes shall be iron and brasse secondly that they should continue healthfull and strong even unto old age and as thy dayes so shall thy strength be that is all thy dayes thy strength shall continue Vers 26. There is none like unto the God of Jesurun who rideth upon the heaven in thy help c. Concerning this word Jesurun see Deut. 32. 15. As before Moses blessed the severall tribes so here he begins to set forth the happinesse of all the people even all the tribes in
generall and that for the speciall interest that they have in God who hath all the creatures at his command for their help for thence is that phrase of Gods riding upon the heavens in their help whereby is implyed first that look as a man turns and winds the horse he rides on which way he pleâ—seth so doth the Lord rule the heavens and all the host of them and secondly that when Gods people are in any distresse and present help is necessary for them God will come in to their aid with as much speed as the heavens move Vers 28. Israel shall then dwell in safety alone See the note on Numb 23. 9. The fountain of Jacob shall be upon a land of corn and wine That is the people which flow out of Jacob as out of a well or fountain shall be seated in a fruitfull land so that fountain is here used for a river or stream issuing from a fountain as Psal 104. 10. He sendeth the springs or fountains which runne among the hills and waters often signify peoples Rev. 17. 15. The waters which thou sawest where the where sitteth are peoples and multitudes of nations and tongues And thus this phrase is used Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and Isa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Indeed the Hebrew word here translated the fountain doth sometime signify an eye in which sense some interpret this place that the eye of Jacob should look upon a land of corn and wine c. Vers 29. And who is the sword of thy excellency God is here said to be the sword of Israels excellency because it was by his fighting for them that he became famous and excellent above others for martiall exploits And thine enemies shall be found liars unto thee That is they shall pretend to be friends for fear when thâ—y are enemies in their hearts or it may be meant that the boasting of their enemies in the help of their idol-gods and their vilifying the strength of Israel through the assistance of their God should in the conclusion be discovered to be lies CHAP. XXXIV Vers 1. ANd Moses went up from the plains of Moab unto the mountaiâ— of Nâ—bo c. Look as the labourer when the night comes goes to his chamber that he may lay himself down to rest so did Moses at the commandmenâ— of the Lord go up to mount Nebo to die And the Lord shâ—wed him all the land of Gilead unto Dan c. That is he shewed him the whole land of Canaan for Gilead was on the outside of Jordan and given to Reuben Gad and Manasseh Deut. 3. 12 13. Dan which waâ— called also Leshem Josh 19. 47. or Laish Judg. 18. 27 29. was a city in the furthest part of the land Northward where also the portion of Naphtali lay the land of Ephraim and Manasseh was in the midst of Canaan in Samaria the land of Judah was in the Southern part of the countrey and the midland sea called the utmost sea vers 2. was the Western coast this view therefore which Moses had of the whole land was by the marvellous work and grace of God toward his servant for by the ordinary power of nature it was not possible that in one place and at one time he should behold so large a countrey and therefore God saith to Moses ver 4. I have caused thee to see it with thine eyes And this doubtlesse God did for him to comfort him and to allay the bitternesse of death by shewing him before his death what a rich pleasant and fruitfull countrey God had provided for his afâ—licted people for though he were never like to set his foot upon it yet it must needs do him good to think that Israel the people whom â—e loved so dearly should enjoy so fair an habitation Vers 5. So Moses the servant of the Lord dyed there c. Though Moses brought the Israelites to the river Jordan yet into the land of Canaan he might not carry them that honour was reserved for Joshua or Jesus the sonne of Nun and so it is also spiritually The law may fit us and prepare us for Christ but it can never bring us into possession of the heavenly Canaan that honour is peculiarly reserved for our Lord Jesus Christ who by his own bloud opened a way into that holy place having obtained eternall redemption for us Heb. 9. 12. and is now gone before thither to prepare a place for us Vers 6. And he buried him in a valley in the land of Moab c. That is Jehovah buried him or Mâ—chael Jude 9. Now this buriall of Moses by Christ was a type of Christs abolishing the ceremoniall law given by Moses for it is he that hath abolished the law and the ordinances he hath blotted out the handwriting of ordinances that was against us which was contrary to us and took it out of the way Coloss 2. 14. But no man knoweth of his sepulchre untâ— this day There was never any of Gods Worthyes deserved the honour of being carryed to the grave with the solemnity of a mournfull funerall better then Moses did who had brought the Israelites out of Egypt and had fourty years together endured so much for their sakes in governing them and leading them through the wildernesse yet lest the Israelites should in a preposterous zeal yield any superstitious honour either to his dead body or sepulchre the Lord would not suffer them to bury him but miraculously conveyed away his dead body and buried it nor ever suffered them to know where he was buried Indeed it is said Jude 9. That Michael the Archangel contended with the devil and disputed about the body of Moses whereby it appears that the devil would have had the place of his buriall known that it might have been an occasion of idolatry but the Lord prevented this mischief And besides by burying the dead body of Moses in an unknown place lest the Israelites should take up his dead body again in an unwarrantable manner and carry it with them into the land of Canaan the Lord Christ was pleased to signify though more obscurely that he hath so abolished the legall ordinances that they must be buried in eternall oblivion and never be looked after nor minded any more And indeed they that go about to revive any of those ceremonies of the law their work is no other in Gods eyes then the raking up of Moses dead body which the Lord would not have to be taken â—p again from the sepulchre wherein he laid it Vers 9. And Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him See Numb 27. 18. FINIS