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
Canaan vvas a type and pledge Vers 31. And Israel bowed himself upon the beds head Namely to God by vvay of thankfulnesse both for those promises in the faithfull expectation vvhereof he had desired to be buried in the land of Canaan and for this present mercy that novv by Joseph he vvas assured that he should be buried in the promised land Novv because he vvas bed-rid through vveaknesse or age or at least lying upon his couch Moses shevveth hovv he bovved himself to vvit that turning his face to the bed and so rearing himself upon the bolster at his beds head he then bovved himself and vvorshipped the Lord. And indeed such vvas the zeal of the good servants of God in those times that vvhen they vvere bed-rid it seems they endeavoured in the best manner they could vvith some devotion and bovving of their bodies to vvorship the Lord for so it is said also of David vvhen he kept his bed by reason of vveaknesse in his old age 1. King 1. 47. that the king bovved himself upon his bed Indeed the Apostle renders this place othervvise Heb. 11. 21. to vvit That Jacob when he was a dying worshipped leaning upon the top of his staff and the ground of this difference all Writers conceive to have been this that the Hebrevv vvord in this place vvhen the vovvel points are not added signifieth both a bed and a staff and that the septuagint Greek Translatours making use of a copie that had not the vovvel points did mistake the vvord and translated this place And Israel bowed himself upon the top of his staff vvhich translation of the Septuagint the Apostle follovved in that place of his epistle to the Hebrevvs But vvhereas it may seem improbable that the Apostle vvho vvrote by the inspiration of the holy Ghost should follovv a corrupt translation to this it is ansvvered 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it vvas in the Greek translation vvhich the Hebrevvs did most commonly use in those times considering that even according to that translation it served fitly to the purpose for vvhich he alledged it and 2. That it is true that Jacob vvhen he raised up himself upon his pillovv tovvards his beds head that he might bovv â—nto the Lord as is here expressed vvithall the better to help himself in his great vveaknesse he leaned upon the top of his staff and the Apostle knovving this also to be true did not therefore stick to alledge the place according to the Greek translation CHAP. XLVIII Vers 4. I Will make of thee a multitude of people That is thirteen populous tribes Vers 5. And now thy two sonnes Ephraim and Manasseh c. are mine as Reuben and Simeon are mine That is being by birth my grandchildren they shall by adoption be my sonnes and therefore accordingly in the division of the promised land they shall have the priviledge of my sonnes each of them a tvvelfth share no lesse then Reuben and Simeon thus hath Joseph a double portion the priviledge of the first-born 1. Chron. 5. 1. Now the sonnes of Reuben the first-born of Israel for he was the first-born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph the sonne of Israel Deut. 21. 17. But he shall acknowledge the sonne of the hated for the first-born by giving him a double portion Vers 6. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren That is shall be counted of the stock and tribe of Ephraim or Manasseh as if they were their sonnes not their brethren therefore though there be no other sonnes of Joseph mentioned yet that is no proof that he had none for it is here appointed that they should be called after the name of their brethren Vers 7. And as for me when I came from Padan Rachel dyed c. That is though the Lord promised at Luz as I have said that he would so exceedingly multiply my seed yet as for me my hope of having more children by your mother my beloved Rachel was soon taken from me by her death for even a while after she dyed a little short of Ephrath and was there buried by me so that my hope for the accomplishment of Gods promise must be in my childrens children and since I had by her but thee and thy brother therefore thy two sonnes shall be mine c. it may be thou maist have more but as for me Rachel dyed and left me but onely you two Vers 8. And Israel beheld Josephs sonnes and said Who are these His eyes being dimme by reason of age he could not perfectly discern whether they were Josephs sonnes or no and therefore he asked them who they were Vers 12. And Joseph brought them out from between his knees Jacob had hitherto onely testified his love by imbracing and kissing them Joseph therefore doth remove them as it were from the bosome of the old man first the one and then the other that the next work might be done which was of most moment namely the Patriarchall blessing of them which it seems was usually done with imposition of hands And he bowed himself with his face to the earth To wit in reverence to his aged father and by way of thankfulnesse for the work in hand the adoption of his sonnes Vers 14. Guiding his hands wittingly That is though Jacobs eyes were dimme as is before noted vers 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest and his left hand upon Manasseh that was the eldest but he did it wittingly why else should he crosse his armes that he might lay his right hand upon the youngest that stood at his left hand and his left hand upon the eldest that stood at his right hand but that he did it purposely as a signe of that which afterwards he foretold to wit that Ephraim which was the youngest should have the preheminence yea this was one of the chief evidences that he did all he did in this businesse by the speciall revelation of the spirit of God because being so ill sighted that he could not discern which was the eldest and which the youngest yet he did purposely crosse his arms that he might lay his right hand upon the youngest and his left hand upon the eldest Vers 15. And he blessed Joseph That is in his children Vers 16. The Angel which redeemed me from all evil blesse the lads That is Christ the eternall sonne of God who is called the Angel or Messenger of the covenant Mal. 3. 1. and of whom it is said Exod. 23. 21. that Gods name is in him And indeed to say that a created angel redeemed Jacob from all evil or might be prayed to by Jacob that he would blesse the sonnes of Joseph and make them grow to a multitude in the midst of
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.
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
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
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
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.
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
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
the redemption of it if it required two homers to sow it then they were to pay a hundred shekels if three homers then a hundred and fifty shekels c. and again if half an homer would sow it then they were to pay twenty five shekels and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it Indeed it is questioned amongst Expositours whether this summe set for the redemption of such land was but once paid or whether so much was paid yearly till the year of Jubile came This last many do hold and that because they judge that fifty shekels was not a valuable consideration unlesse it were paid yearly till the Jubile came for so much land as required an homer of seed to sow it But doubtlesse in rating the land that was vowed there was a favourable respect had to the owner neither did the Lord intend iâ— should be rated according to the exact worth of the land and therefore also the same price is here set down upon all land whereas we know that an acre of some land may be worth foure times as much of other land So that to me it seems most probable that the summe here set was not paid yearly but onely once when the land was redeemed Vers 17. If he sanctifie his â—ield from the year of Jubile c. That is if a man do vow a fiâ—ld unto God immediately after the year of Jubile is past in the first of the fifty years that must runne to another Jubile according to thy estimation it shall stand that is that estimation of his land shall stand before mentioned to wit he shall pay for the redeeming of â—t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubile to Jubile But if he sanctifie his field after the Jubile then the priest shall reckon unto him the money according to the years that remain that is the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubile as for instance if there remain but thirty years unto the year of Jubile the land that requires an omer of seed to sow it shall then be valued but at thirty shekels if there remain but twenty five years to Jubile it shall then be valued but at twenty five shekels and so proportionably still according as the land is more or lesse Vers 19. And iâ— he that sanctified the field will in any wise redeem it then he â—â—all adde the fifâ—h part c. See the notes upon vers 19. and vers 15. Vers 20. And if he will not redeem the field or if he have sold the field to another man c. The meaning of the first clause is clear namely that if the party that had vowed some part of his land unto the Lord refuse to redeem it to wit when the priest had set a price upon it it should be taken as if he had voluntarily given the possâ—ssion thereof wholly unto God and then afterward he might not recall it but it was wholly separated from him But the meaning of the second clause or if he have sold the field to another man is more questionable for many Expositours understand the party selling to be the priest or the treasurer of the priests at least if it be meant of the owner that vowed the land that then by his selling the land is meant onely his permitting it to be sold by the priests and therefore many Interpreters translate this second clause thus or if the field be sold to another man and so they conceive the meaning of this second clause to be that if the field were once sold to another man because the owner refused to redeem it the owner might not afterwards redeem it and so it should be for ever alienated from him But considering that these two â—lauses are joyned together by that copulative particle Or And if he will not redeem the field or if he have sold the field to another man it is hard to understand the sâ—â—st clause of him that vowed the land and the second of the priests and therefore other Expositours do better understand this second clause as well as the first of the party that had vowed the land to the Lord to wit that if he refused to redeem the land or if afâ—er he had vowed it to God he never sought to perform his vow but sacrilegiously robbed God by selling his land to some other man in either of these cases he should not ever after that have power to redeem his land though when he had sold it the man that had bought it should enjoy it to the year of Jubile yet then it should return not to the seller but to the priest who should enjoy it as the Lords by a former vow It shall not be redeemed any more saith the text and vers 21. The possesion thereof shall be the priests But yet first becauâ—e it is expresly said that the priests should have no inheritance in the land Numb 18. 20. And the Lord spake unto Aaron Thou shalt have no inheritance in their land neither shalt thou have any part amongst them secondly because there was suâ—h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe therefore many Expositours hold that though the possession of such lands as were vowed to God came to the prieâ—ts in the year of Jubile because they were not redeemed yet the priests were bound aâ— every Jubile when they returned to them to sell them again to some of the tribe to which the land belonged yea to the next kinsman of the first owner if he would buy them and that the priests might not keep them in their own hands Vers 21. But the field when it goeth oâ—t in the Jubile shall be holy unto the Lord as a field devoted c. See the note upon vers 28. Vers 23. And he shall give thy estimation in that day as a holy thing unto the Lord. Here in the redemption of lands which were not of a mans inheritance but purchased of another there is no addition of the fifth part required as before vers 19. because the party vowing it was himself but a termer in it or a leassee unto the year of Jubile and so had no more advantage by repossessing it then another should have by buying it if he refused it Vers 26. Onely the firstlings of the beasts which should be the Lords firstlings no man shall sanctifie it whether it be ox or sheep That is no man shall vow to give unto the Lord the male firstling of an ox sheep or goat and that because their male firstlings were already the Lords in that regard as they were firstlings But might they then vow any other male firstlings Doubtlesse no for all such first-born
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
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
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
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
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
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
the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
c. 1. Kings 18. 38. Then the fire of the Lord fell and consumed the burnt sacrifice c. Vers 7. And if thou dost not well sinne lieth at the doore That is the punishment of sinne whether terrour of conscience or externall plagues will lie watching like a serjeant or thief ready at hand to â—lie upon thee and tear thee And unto thee shall be his desire This is added to allay his anger towards his brother still God had left Abel subject to Cain as the first-born so that his desire must be subject to his brothers and therefore it was fit that Cain should love and cherish him as all men do those that are in subjection to them Vers 8. And Cain talked with Abel c. To wit in a brotherly manner as he had wont to do so dissembling his hatred and bloudy purpose of killing him that he might the better effect it Vers 10. The voice of thy brothers bloud crieth c. This expression is used to intimate to Cain his folly and madnesse in thinking to hide the murder of his brother or to escape unpunished since this crying and horrid sinne was as well known to God and did as strongly ingage the justice of God to punish it as if his bloud had had a voice to crie aloud upon God for vengeance Vers 11. And now thou art cursed from the earth which hath opened her mouth c. This is added by the way 1. to aggravate the sinne of Cain 2. to shew the fitnesse of the punishment as if he should have said the earth did as it were in compassion receive into her bosome that bloud which thou diddest cruelly â—hed and therefore the earth which hath thy brothers bloud shall plague thee for shedding of it a punishment the more proper also because Cain was a Tiller of the ground Vers 12. A fugitive and a vagabond shalt thou be c. That is thou shalt â—lie as a banished man from thy fathers family from the Church and being gone shalt be still pursued with thy conscience and so still wander from place to place as no where finding securitie and peace Vers 14. Behold thou hast driven me out this day from the face of the earth This he saith because he was excluded from the common right of men God having left him never a corner of the earth where he might rest quietly and safely and so was indeâ—d condemned as no lawfull inhabitant of the earth And from thy face shall I be hid Being banished from the presence of God in his Church he takes himself to be quite cast out of his favour and protection And it shall come to passe that every one that findeth me shall slay me It is not probable that Adam and Eve after Cain and Abel were born continued barren unto this time these onely are mentioned because of this famous story but other sonnes and daughters no doubt they had and childrens children perhaps to many generations Now these Cain feared and withall the posterity the earth should be peopled with in his time afterward yea and peradventure the very beasts of the field Vers 15. Therefore whosoever slayeth Cain vengeance shall be taken on him seven-fold Therefore that is to prevent this vvhereby vve see that God did not this in mercy to Cain but to prevent bloudshed and the cutting up of that root from vvhence yet many serviceable branches might grow And the Lord set a mark upon Cain What this mark vvas it is but curiosity to enquire some visible mark it vvas vvhereby the Lord knevv men vvould be restrained from hurting him happily some mark that made him a horrible spectacle of Gods vvrath and fury against so foul a sinne Vers 16. And Cain went out from the presence of the Lord. God having thus examined him and condemned him no doubt as usually at other times in a visible apparition so soon as ever he vvas gotten out of the presence of the Lord he fled as a banished man from his fathers dvvelling place and dvvelt in the land of Nod and so it may be true also in another sense that he went from the presence of the Lord because he vvent from the place of his vvord and publick worship the place vvhere he had wont to appear to Adam and his sonnes of which it might be said as Gen. 28. 17. This is no other but the house of God and this is the gate of heaven Vers 17. And he builded a citie The question concerning them that should build or inhabit this citie is vain for if Abrahams stock in lesse then 400 years amounted to six hundred thousand persons what might Cains posteritie be ere he built this citie Neither doth this work thwart that curse vers 14. And I shall be a fugitive and a vagabond in the earth It is probable he built it out of that inward horrour and fear from whence those words proceeded neither do we reade that he found any inward rest or securitie in it when he had done it if he did ever finish it Vers 20. And Adah bare Jabal he was the father of such as dwell in tents c. So are they usually esteemed and named that are either the first inventers of any art or men of fame for excellent inventions in the skilfull use of such arts which were not practised till they found them out Thus was Jabal the father of shepherds and Jubal the father of musicians at least amongst Cains posterity Vers 23. I have slain a man to my wounding c. An obscure place and therefore many severall wayes expounded but most ground their expositions upon some conceits or other that have no warrant in the text all which must needs therefore be weak and uncertain It is true indeed the Hebrew text admits two divers readings and accordingly two somewhat different expositions for if we reade it as it is in the margent I would slay a man in my wounding and a young man in my hurt then the words seem to have been a vaunt of Lamechs to his wives perhaps fearing that his fiercenesse and violence would at some time or other so â—arre provoke those he wronged as to bring some mischief upon him viz. that whosoever should meddle with him they should pay dearly for it he would be the death of the stoâ—test man that should strike or hurt him adding withall that if he should be avenged sevenfold that should offer to kill Cain farre heavier vengeance should be taken of him that should set upon Lamech but following that whereunto our Translatours it seems did most incline because they have set it in the text the meaning of the place I conceive is this Lamech a wicked proud fierce man had committed murder for so he speaks in the preterpâ— fecttense I have slain c. and in doing of it had received some hurt coming home in this plight his wives are affrighted and in great perplexitie and fear he labours to appease them but in a
fierce and insolent manner as scorning and despising their fear and thinking it a disparagement to his greatnesse that they should be afraid of Lamech and he gives a reason if sevenfold vengeance should light upon him that killed Cain what then upon him that should kill Lamech which is spoken either in a kind of Atheâ—sticall scorn as if he should say Why women fear not if God set a guard upon Cain that he might not be killed I will warrant you Lamech shall scape well enough or else as supposing that he had juster cause for that which he had done and therefore might be more secure that if Cains death should be avenged much more his Vers 25. For God said she hath appointed me another seed c. Seth signifies appointed by this it is clear that Cain slew Abel not long before the 130 year of Adams age at which time Seth was born as we see Gen. 5. 3. and therefore she rejoyceth that her number was in him filled up again the rather because it is likely that by the spirit of God she foresaw that he should tread in the steps of faithfull Abel and be the stock of that righteous progeny wherein the Church was afterward established Vers 26. Then began men to call upon the name of the Lord. Was not the name of the Lord called upon before by Adam and Eve Abel Seth and perhaps some others of Adams sonnes and daughters yes undoubtedly But it seems the greater part were corrupted with Cains wicked progeny now the family of the righteous encreasing in the dayes of Enos the worship of God began to be more publick and solemn there began to be a more notable separation and difference betwixt the righteous and the wicked and religion in this pious and now growing family of Seth seemed in a manner restored again when it had been in the paucity and privacy of the truly faithfull almost buried CHAP. V. Vers 2. ANd called their name Adam That is Man So Adam or Man was the common name both of man and woman because both were of the earth from whence the name Adam was taken Man being immediately made of the earth and Eve of Adam and both by marriage so joyned again together by the ordinance of God that they were both one flesh Vers 22. Enoch walked with God That is he lived a holy just and righteous life and that in some degree of eminencie above other the servants of God that lived in those times though the age wherein he lived grew very corrupt yet he was not carried away with the stream of the times but framed his life carefully according to the will of God with whom he enjoyed a sweet communion the Lord in a more then usuall manner revealed his secrets to him for he was a Prophet and one clause of his Prophecies is recorded in the Scriptures to wit in the Epistle of Jude vers 14. 15. and he on the other side did continually set the Lord before his eyes and sought to approve himself to him in all his wayes Vers 29. And he called his name Noah saying This same shall comfort us c. That Noah vvas a man of eminent pietie vve reade Chap. 6. 9. and this therefore I conceive to be a Propheticall presaging of the comfort which this sonne in future times should yield unto his parents By the work and toil of their hands he means not onely that particular curse Gen. 3. 17 19. Cursed is the ground for thy sake in sorrow shalt thou eat of it c. In the sweat of thy face shalt thou eat bread c. but also all the miseries vvhich the sinne of their first parents had brought upon them So that I conceive the meaning of this speech â—f Lamech to be as if he had thus said Many are the miseries labours troubles and sorrovvs vvhich sinne hath brought upon us vve live in a vvicked unjust vvorld and suffer much in these uncomfortable times but you shall see this child vvill be a comfort to us in the midst of all these miseries and by his goodnesse yield us quiet and rest in our minds maugre all the sorrovvs vvhich vve shall othervvise sustain CHAP. VI. ANd it came to passe when men began to multiply c. This must reach further then the age of Noah of which he spake in the latter end of the foregoing chapter namely to the first increase of Cains wicked progeny As the world began to be filled with them so did it more and more increase in wickednesse for the men here spoken of are those men whose daughters the sonnes of God married as is clear by the last branch of this verse namely those that were out of the Church never reputed members of Gods Church or the sonnes of God but as I may therefore say meer men 1. Cor. 3. 3. Walk ye not as men Vers 2. That the sonnes of God saw the daughters of men c. Though all other wickednesse did no doubt abound yet this is noted as the chief cause of Gods displeasure that even the sonnes of God also that is the men of the Church of God for such are esteemed the sonnes of God Deut. 14. 1. vvithout any respect of the Religion they professed promiscuously matched vvith the daughters of those outcasts Cains vvicked progeny from vvhom they had been hitherto separated taking them vvives yea perhaps many vvives of all that their eyes liked not at all minding vvhat for matter of religion or manners they vvere Vers 3. And the Lord said c. The Lord made known this his purpose to that wicked generation namely by Noah yea and happely by Methuselah and Lamech who were then also living to whom he revealed so much that except they repented within 120 years the world should be destroyed My spirit shall not alwayes strive with man That is I have now a long time laboured to reclaim this wicked generation my spirit hath contended with them both by the outward ministry in the mouthes of the Patriarches as is expressed 1. Pet. 3. 18 19. and also by inward motion and check of conscience but all is in vain and therefore I will no longer trouble my self with them but at once sweep them all away with a generall deluge For that he also is flesh That is even man also whom I created after mine own image is become as brutish as the beasts that perish he is wholy carnall no course that I can take will do any good on him therefore I will destroy him Yet his dayes shall be 120 years 120 years are granted for triall of their repentance whence we see that this was revealed to Noah in the 480 year of his age for he was 600 years old when the Flood came chap. 7. 6. consequently but 480 when he had this warning of 120 years which was 20 years before the birth of his sonnâ—s Shem Ham and Japheth though that be mentioned before in the former chapter Vers 4. There
promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâ—ited in the land of Canaan which Eleazar the Priest c. distributed for iâ—hâ—ritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâ—ative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
were to use in the sacrifice for happely they all went on foot and onely used the asse for the carrying of the wood or perhaps onely Abraham by reason of his age did ride and the rest went on foot And I and the lad will go yonder and worship and come again to you Thus by the all-ruling Providence of God he prophesieth of that whereof he knew nothing It cannot be that he distinctly knew that he should bring back his sonne again for then what great matter was there in this that he did rather surely he spake this as a man astonished and amazed neither need we be so carefull to clear Abraham from seeking by this dissembling to keep his servants from suspecting that vvhich he vvent about rather let us admire the wisdome and goodnesse of God that he suffered Abraham in this greatest of all humane actions to shew a little frailty that we might not look for perfection here Vers 6. And Abraham took the wood of the burnt offering and laid it upon Isaac his sonne But how vvas he able to carry so much wood as vvould serve for the burning up of the sacrifice I answer 1. it appears by this that he was novv a youth well grown 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire resolving to furnish himself with the rest upon the mountain 3. happely Isaac carried it at severall times though that be not here expressed but onely so much as would serve to shew how even in this he vvas a Type of Christ John 19. 17. And he bearing his crosse went forth c. Vers 9. And bound Isaac his sonne It is not likely that all particulars are here expressed no doubt Abraham before he bound him acquainted him with the commandment of God and urged the necessitie of obedience the promises and power of God and vvhatever might prepare him to yield himself to be sacrificed as God had commanded but these Moses relates not but onely that Abraham bound him c. that so vve might know that in not resisting but meekly suffering his father to proceed Isaac was also a Type of Christ Mark 15. 1. The chief Priests held a consultation c. and bound Jesus Acts 8. 32. He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth Vers 11. And the Angel of the Lord called unto him That is Christ the â—ternall word of his father who speaketh of himself as God vers 12. For now I know thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me and is called Jehovah vers â—6 And the Angel of the Lord called unto him out of heaven the second time and said By my self have I sworn saith the Lord c. Vers 13 And Abraham lifted up his eyes Hearing this voice from heaven he looked about and behind him he espies this ram which he took as sent of God to supply Isaacs room or it may be he lifted up his eyes purposely to look for a sacrifice Vers 14. As it is said to this day In the mount of the Lord it shall be seen In the mount that is in dâ—e time and place or in like manner as once to Abraham in the mount it shall be seen that is it shall be provided for God will help and that his children shall see for both these were implyed in this Proverb which upon this occasion grew so ordinary in following times to wit both that God vvould provide for his servants in their extremities and that it should be done in such a manner that they should plainly see it came from God Vers 16. By my self have I sworn saith the Lord. This doth not prove that it was not Christ the eternall word of the father vvho novv spake to Abraham the like we have Psal 2. 7. The Lord hath said unto me Thou art my sonne c. Vers 17. And thy seed shall possesse the gate of his enemies That is thou shalt subject them and bring both their strength and government under command for by the gate of the enemie is here meant their strength and government their strength because there they had their strongest fortifications their government because there the Magistrates sate in judgement Deut. 22. 15. Then shall the father of the damsell and her mother take and bring forth the tokens of the damsells virginitie unto the Elders of the City in the gate Vers 24. And his Concubine whose name was Reumah c. The Hebrew vvord translated Concubine signifieth a half wife or divided and secondary wife vvhich vvas a vvife for the bed and therein differing from a vvhore but not for honour and government of the family 1. Kings 11. 3. And he had seven hundred wives Princesses and three hundred Conâ—ubines CHAP. XXIII Vers 2. ANd Abraham came to mourn for Sarah c. The most of Expositours hold that both Abraham and Sarah had novv removed their dwelling from Beersheba to Hebron and that this therefore vvhich is here said that Abraham came to mourn for Sarah is onely to be understood of his coming to Sarahs tent for Abraham and she had severall tents Gen. 24. 67. And Isaac brought her into his mother Sarahs tent Yet many also hold that Abraham dwelt still at Beersheba that Sarah upon some occasion not expressed being at Hebron fell sick and dyed and so Abraham hearing of it came thither to lament and bury her which is the more probable because vers 4. as a stranger he sâ—es for a burying place which he would not in that manner have done if he had been a dweller among them as it is expresly noted of Ephron that he was and also because Isaac dwelt afterward near Lahai-roi which was not farre from Beersheba Vers 3. And spake unto the sonnes of Heth. That is the Governours and Elders of the Hittites the inhabitants of Hebron Vers 4. Give me a possession of a burying place with you c. That is give mâ— liberty to purchase though a stranger a possession of a burying place Vers 10. And Ephron dâ—velt amongst the children of Heth. Others reade And Ephron sat amongst the children of Heth not unfitly Abraham not knovving the man had spoken of him as of one absent ere Ephrons ansvver therefore be inserted Moses shevvs that he sat there amongst the other Elders and so immediately replied to Abrahams demand Hovvever if vve reade it as our translations render it And Ephron dwelt amongst the children of Heth it comes all to one For his dvvelling among them is expressed onely to imply that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governours and Elders and so presently ansvvered for himself to that request vvhich Abraham had made Vers 13. But if thou wilt give it c. Other translations supply this imperfect speech thus if thou be that Ephron
provident care over his father and those things that concerned him he saith not The Lord God brought it to me but The Lord thy God c. and thus still he is further and further insnared in doing that which was not lawfull that his father might not discover the fraud but might give him the blessing Vers 27. He smelled the smell of his rayment and blessed him Rebekah had put upon Jacob Esaus choycest garments goodly rayment vers 15. which it seems according to the customes of those times and countreys were perfumed for that land abounded with sweet spices which Isaac smelling he took that occasion to begin the blessing thus See saith he the smell of my sonne is as the smell of a field which the Lord hath blessed Vers 28. Therefore God give thee of the dew of heaven c. This is both a prayer and a prophecy neither must we understand it onely of the person of Jacob but of his posterity for the Lordship over his brethren promised vers 29. Be Lord over thy brethren c. was not literally fulfilled till many years after when the Idumeans were servants to the Israelites nor onely of temporall blessings which are onely expressed we must know that in those times God did chiefly make known his will concerning Christ and those spirituall and heavenly gifts that are given us in Christ darkly and obscurely under the promises of earthly things as types of heavenly blessings and therefore though these outward things be onely mentioned yet this prophecy must be extended to all that was included in the promise of Abraham Vers 33. And Isaac trembled very exceedingly and said c. The following words uttered by him in this perplexity and fear do best shew what was the ground of his fear that enquiry which in his astonishment he makes after the party blessed Who where is he that hath taken venison and brought it me c. argues methinks plainly a sudden fear that seised on him lest he had settled the inheritance of the blessing where he should not and yet withall his confirming of the blessing unto Jacob in the close of his speech implies as plainly that remembring what God had said Gen. 25. 23. The elder shall serve the younger c. and comparing it with this which now happened it struck him with a great fear that he had gone about as farre as in him lay to crosse the purpose and decree of God Thus therefore I conceive of this place That Isaac as a man suddenly astonisht and amazed is at first distracted with severall fears and knows not what to fear most yet at last perceiving how evidently the hand of God was in this businesse he shakes off all carnall affections and confirms the blessing to Jacob I have eaten of all before thou camest and have blessed him yea and he shall be blessed Vers 34. Blesse me c. Esau in his passion and bitternesse of spirit craves his share in the birthright-blessing though he could not have it alone But this was spoken in a passion otherwise he could not be ignorant that this could but be conferred upon one for though Jacob blessed all his sonnes yet this with the birthright went to Judah Gen. 49. Vers 35. Thy brother came with subtilty and hath taken away thy blessing That is the blessing of the birthright which according to the ordinary course of nature unlesse God did otherwise dispose of it belonged to the elder and which Isaac had before promised Esau and did really intend to conferre upon him though now it were settled upon Jacob to whom by Gods decree and purpose it did of right appertain Vers 36. Hast thou not reserved a blessing for me Finding himself wholly excluded from the birthright-blessing he enquires whether no blessing were reserved for him Vers 37. And what shall I do now unto thee my sonne As if he should say comparatively all other blessings are nothing Vers 39. Behold thy dwelling shall be the fatnesse of the earth Upon Esaus bitter lamentation and weeping mentioned in the former verse Isaac now foretells the earthly blessings that should befall Esaus posterity but as for the prime and chief blessing that was settled upon Jacob neither had Isaac the least thought of altering what he had done herein as the Apostle saith concerning Esau Heb. 12. 17. When he would have inherited the blessing he was rejected for he found no place of repentance though he sought it with tears that is all his crying and weeping could not move Isaac to repent of what he had done or reverse the blessing which though unwittingly he had conferred upon Jacob. Yea some note a difference betwixt Esaus blessing here concerning outward things and that of Jacobs vers 28. to wit because though the same outward blessings be here promised to Esau that were before promised to Jacob the dew of heaven and the fatnesse of the earth yet they are promised to Jacob in another manner then they are to Esau for to Esau it is onely said that he should have these things thy dwelling shall be the fatnesse of the earth and of the dew of heaven to wit by the ordinary dispensation of Gods providence but now to Jacob it is said that God should give him these things namely as gifts and pledges of his singular love and favour towards him vers 28. God give thee of the dew of heaven and the fatnesse of the earth c. Vers 40. It shall come to passe when thou shalt have the dominion c. That is after the Edomites thy posterity shall have been a long time in subjection to the Israelites they shall at length become more mighty then they had been and then shall cast of the yoke of the Israelites which was accomplished in the dayes of Jehoram king of Judah 2. King 8. 20 In his dayes Edom revolted from under the hand of Judah Vers 41. Esau said in his heart The dayes of mourning for my father c. Yea afterwards he spake what at first he onely purposed in his mind and by that means as is noted in the next verse these words of Esau her elder sonne were told to Rebekah at first he onely determined this in his mind but afterward not able to contain himself nor to conceal his purposes he uttered what he intended in the hearing of some body and so it was known and at last told Rebekah Vers 42. Thy brother Esau as touching thee doth comfort himself purposing to kill thee Esau is here said to comfort himself with his thoughts of killing Jacob either 1. because not onely revenge it self is sweet to men that are greatly enraged whence the Lord speaking of himself after the manner of men saith of the Jews Ezek. 5. 13. I will cause my fury to rest upon them and I will be comforted but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged when they have determined within themselves
they are made the sonnes of God and heirs of heaven and enjoy the ministry of the Angels Heb. 1. 13. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation therefore also questionlesse by this Ladder Christ was represented the promised seed in whom all the promises are yea and amen 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself John 1. 52. Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man In his two natures personally united heaven and earth are as it were joyned together By him our onely Mediatour is man reconciled to God and both the things in heaven and the things on earth are reconciled through the bloud of his crosse Col. 1. 20. By his onely merit and intercession both the ministry of the Angels the gifts of the holy Ghost and all other heavenly blessings do descend upon us and by him likewise we have accesse unto God and entrance into heaven And thus by this vision Jacob was assured that through the promised seed Christ he should enjoy the guard of the holy Angels and that he should be by them defended both in his going out and returning home Vers 16. Surely the Lord is in this place and I knew it not Being awaked he perceived that God had appeared to him and therefore admires and extolls this goodnesse of God towards him as if he had said I thought God had onely in this manner revealed himself in my fathers house I looked not for such an Apparition in this place but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself Vers 17. And he was afraid c. Stricken with a reverent fear of the majestie of God This is none other but the house of God This is spoken because God had manifested himself there unto him in his glory Vers 18. And set it up for a pillar and poured oyl upon the top of it The stone which Jacob had laid under his head all night he set up for a pillar as a memoriall of that vision and then poured oyl upon the top of it eiâ—her to consecrate thereby that place and stone to a holy and religious use as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle and all that vvas therein or else rather as an offering to God Having no other sacrifice at hand of the oyl which he had about him either for food or to anoynt his body in his travell he poures forth an offering of thanksgiving unto God as David 2. Sam. 23. 16. poured out the water to God which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives Vers 20. And Jacob vowed a vow saying If God will be with me c. Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen and the many precious promises therein made to him doth here by way of thankfulnesse vow a vow unto God not onely in generall vers 21. that then the Lord should be his God that is he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation love worship and serve him yea and him onely but also particularly vers 22. 1. that the stone which he had now set up for a pillar should be Gods house that is he would account that stone or pillar or that place where that stone was erected for both are included figuratively a holy place consecrated to Gods worship and service and would there perform the duties of his worship which part of his vow he made good Gen. 35. 6 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord and 2. that of all that God should give him he would give the tenth unto God that is that he would set it apart for Gods speciall service as by imploying it in building altars and sacrifices and relieving the poore upon any occasion Indeed concerning the first of these some doubt may arise in our minds How Jacob could vow that upon such such conditions then the Lord should be his God which may imply a resolution on the contrary that in case such conditions were not performed or did not come to passe then the Lord should not be his God But to this I answer 1. That men that wait in expectation of receiving some speciall blessing from God may vow upon the obtaining hereof to perform their duty to God which otherwise by covenant they are bound to perform and yet not intend that in case they fail of this they desire then they will not onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein and to make them the more solicitously carefull to carry themselves herein as they ought to do and 2. That with a conditionall vow something may be and is usually added which shall not depend upon the premised conditions but is onely annexed as a necessary concomitant of the vow as if a man should vow if God should blesse him according to his hopes in a voyage he is to undertake that then he would for ever honour his poore parents and give them such a yearly maintenance the paying of this yearly maintenance is the thing conditionally vowed and that clauâ—e of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance and so it is here that which is vowed by Jacob conditionally is that the stone which he had now set â—p for a pillar should be Gods house and that of all that God should give him he would give the tenth unto God and this clause Then shall the Lord bâ— my God is onely annexâ—d as a necessary adjunct and the ground of his yielding this honour unto God CHAP. XXIX Vers 1. THen Jacob went on his journey and came into the land of the people of the East That is Mesopotamia which lay Eastward from Canaan Job 1. 3. He was the greatest of all the men of the East Isaiah 41. 2. Who raised up the righteous man from the East Vers 5. Know ye Laban the sonne of Nahor That is the grandchild for he was the sonne of Bethuell who was the sonne of Nahor Vers 7. It is yet high day neither is it time that the cattel should be gathered together That is into the fold there to rest all night Vers 8. And they said We cannot untill all the flocks c. Their meaning is either that they might not by right do it they might not water their sheep till all the flocks came together so the like phrase is used Gen. 34. 14. We cannot do this thing to give our sister to
not been lien with Prov. 9. 12. For she sitteth at the doore of her house on a seat in the high places of the street Vers 15. When Judah saw her he thought her to be an harlot because she had covered her face The meaning is not that he judged her to be an harlot because she had covered her face for this was a signe of modestie rather then of whorish impudency Gen. 24. 65. Rebekah took a veil and covered her self when she saw Isaac coming towards her but that seeing her set in such a manner in an open place as harlots used to do and doubtlesse in the dresse and attire of such light women he imagined she was an harlot and these words because she had covered her face are added to intimate what it was that made him thus to mistake being she was his daughter in law to wit because she was veiled and so her face being hidden he could not know her Vers 16. And she said What wilt thou give me This she said both as following the custome of harlots Ezek. 16. 33. They give gifts to all whores and also especially that she might have somewhat to witnesse by whom she had conceived if she proved to be with child It may seem somewhat strange that when she began to speak to him he should not know her by her voice but for this we must consider 1. that if she spake with a low and soft voice under a pretence of secrecy in that case a knovvn voice may be easily mistaken 2. that much art may be used by a subtile woman in changing the ordinary tone of her voice and speech 3. that Judah having now his lust inflamed and being carried away with a violent passion might easily be so farre blinded and transported as not to discern a fraud of this nature which he had no cause in the world to imagine or suspect Vers 24. And Judah said Bring her forth and let her be burnt By the law of God afterwards given to defile a betrothed woman which was here Tamars case in regard she was promised to Shelah and by the law he was to marry her was adultery and as adultery to be punished with death Deut 22. 23 24. If a Damsel that is a virgin be betrothed unto her husband and a man find her in the citie and lie with her then ye shall bring them both out unto the gate of that citie and ye shall stone them with stones that they die And it seems such was the law and custome of these times yea though they were widows onely as by that law they were to be stoned so by the law in these times and places they were to be burned which Judah was very forward to presse against Tamar out of a desire to bâ— rid of her that he might be no longer in danger of her being married to his sonne Shelah yea so farre was he transported with his passion herein that he would have burnt which was against the light of nature both her and the fruit that was conceived in her womb Concerning Judahs power of pronouncing such a sentence against her the judgement of Expositours differs much 1. Some conceive that at this time in those countreys there was not that exact form of a Commonweal established amongst them as was afterwards in processe of time nor such a strict legall way in judiciall proceedings but that every one that vvas the head of a family had in his own family power of life and death and so Judah did indeed pronounce sentence of death against Tamar who belonged to his family which indeed may seem the more probable because vvhen being brought forth she had discovered by whom she was with child there was no further proceeding against her which shovvs the judgement was much in his power Nor is that argument of any great strength that is brought against this to wit that she dwelt now with her own father over whom Judah could have no such power to fetch her thence and punish her as he pleased since she might be fetched to Judah under some other pretence and then he might proceed against her But 2. others conceive that Judah had no such power to pronounce sentence against her but onely made known his will to have a strict course taken against her Bring her forth saith he and let her be burnt that is let her be carried before the magistrate and be punished with burning according to the law of the countrey And this indeed is the common opinion of the most Expositours Vers 25. When she was brought forth she sent to her father in law c. This she did being apprehended or brought forth to tryall either to stay his proceedings against her if Judah were to be her judge or at least some vvay to smother it before it came to a publick hearing Vers 26. She hath been more righteous then I. That is my fault vvas greater then hers I did it of mere lust she as provoked by my injustice because I gave her not to Shelah my sonne and so I vvas also the occasion of her sinne Vers 28. When she travelled the one put out his hand This shovvs that her labour vvas most hard and dangerous the child coming not according to the ordinary course of nature the Lord therein correcting both Tamar and Judah for their sinne And the midwife took and bound upon his hand a scarlet threed As persvvading her self that she vvould have tvvins and that this vvould be the first born she ties a scarlet thred upon his vvrest that might be a mark to knovv him from the other a mark that to him belonged the primogeniture honour but herein she vvas deceived for this child vvho vvas aftervvards called Zarah drevv back his hand vers 29. and then the other came forth and vvas born first called thereupon Pharez vvho vvas to be the stock out of vvhom should come the promised seed and therefore as an obscure testimonie thereof contrary to the ordinary course of nature he brake out first Vers 29. This breach be upon thee That is the breach is thine thou hast made it and shalt carry the name of it upon thee for Pharez in the originall signifies a breach And indeed principally to shevv the birth of Pharez vvho vvas one of Christs progenitours vvere all these things here related concerning Judah there being nothing spoken of the marriage of the other sonnes of Jacob except Joseph and that because hereby vve may learn that it vvas of mere grace that this family the fruit of incest vvas chosen to be the stock from vvhence the Messiah should spring and that he vvill not reject great sinners that vvould be the sonne of those that vvere guilty of such infamous sinnes CHAP. XXXIX Vers 2. ANd he was in the house of his Master the Egyptian This is added to shew that though Gods blessing vvent along with him yet still he suffered him to be in servitude or else to expresse Josephs patient bearing
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
where the Lord threatens this as a great judgement to Egypt The fishers also shall mourn and all they that cast angles into the brooks shall lament and they that spread nets upon the waters shall languish and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice It is not meet for us so to do saith Moses for we shall sacrifice the abomination of the Egyptians c. Secondly it deprived them of drink for they used to drink the waters of Nilus in Egypt Jer. 2. 18. What hast thou to do in the way of Egypt to drink the waters of Sihor c there being very seldome any rain in that countrey Deut. 11. 10 11. The land whither thou goest in to possesse it is not as the land of Egypt from whence ye came out where thou sowedst thy seed and wateredst it with thy foot as a garden of herbs But the land whither ye go to possesse it is a land of hills and valleys and drinketh water of the rain from heaven And the Egyptians shall loath to drink of the water of the river The Israelites were therefore free from this plague also as from others after Exod. 8. 22. And I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there c. Vers 22. And the Magicians of Egypt did so with their inchantments But whence had they waters since already they were all turned into bloud surely either from the land of Goshen where it was likely the waters were not turned or rather from the pits which the Egyptians digged ver 24. And all the Egyptians digged round about the river for water to drink for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen CHAP. VIII Vers 3. ANd the river shall bring forth frogs abundantly which shall go up into the house of thy servants and upon thy people c. By expressing these persons that should be plagued with these frogs the exempting of Israel seems to be implyed as after it is plainly expressed ver 22. And I will sever in that day the land of Goshen in which my people dwell c. Vers 4. And the frogs shall come up both on thee c. The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague Vers 8. Intreat the Lord that he may take away the frogs from me and from my people Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague yet this of the frogs was more grievous then that against the first they found some help though not without great trouble by digging for fresh water round about the river chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use but now against this plague of the frogs they could find no way to help or ease themselves no not the greatest of them all and therefore this forced Pharaoh to stoop a little and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them Vers 9. And Moses said unto Pharaoh Glory over me The most conceive this to be spoken of the honour which should be done unto Pharaoh that he should prescribe the time himself when the frogs should be taken away But I rather think that it is such a kind of yielding to his desire wherein Moses doth also imply his fear concerning the event that Pharaoh would brag and boast when he had got the frogs removed and not keep promise with him in letting Israel go When shall I intreat for thee c. That is that you may know that it is the mightie work of God and that it is not by chance or by any naturall means that the frogs are destroyed prescribe the time your self when they shall be destroyed and at that very time it shall be done Vers 10. And he said To morrow He was so loth to be beholding to God or Moses that he rather chooses to endure thâ— plague till next day that he might make tryall whether they might not go away of themselves hoping that they came by some naturall cause and so would again go away Vers 14. And they gathered them together upon heaps God could have driven them into the river again or have caused them to vanish away but thus it pleased him to let them remain as a spectacle unto the Egyptians both to shew that it was a true miracle and by their ill favour to put them in mind of their sinne that made them stink before God Vers 16. And the Lord said unto Moses Say unto Aaron c. Because Pharaoh had mocked God promising and then not performing the Lord to manifest his indignation commands his servant to strike now without giving him warning beforehand as at other times what he meant to do Stretch out thy rod saith he and smite the dust of the land that it may become lice c. and thus again too he trampleth on the pride of the Egyptians punishing them by such base and contemptible creatures Vers 17. All the dust of the land became lice c. That is the dust in every part of the land for it is an hyperbolicall speech Vers 18. And the Magicians did so with their inchantments to bring forth lice and they could not The Lord disables them in making this smallest and basest creature for their greater confusion and so the folly of these their Wisemen was made manifest to all men 2. Tim. 3. 9. Vers 20. Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water c. It seems to have been usuall with Pharaoh in the morning to go forth unto the waters either for his health and pleasure or rather of a superstitious mind as attributing divine honour to the river Nilus There therefore Moses is appointed to meet him both because he had no accesse into Pharaohs presence in his palace and also that withall his threatning him with the ensuing plague might be the more publick Vers 21. Behold I will send swarms of flies upon thee c. That is mixt swarms of wasps hornets and all kind of flies Psal 78. 45. He sent divers sorts of flies amongst them The houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are That is the ground whereon the Egyptians are the meaning is that they should be on all the land whereon the Egyptians dwelt but not in Goshen where the Israelites dwelt as in the following verse is expressed and this exemption of Israel is here first mentioned to put Pharaoh in mind of it as a most remarkable thing which if he would well think on must needs work upon his conscience Vers 24. And the Lord did so and there
came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of sâ—all dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou canâ—t not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a
very grievous hail such as hath not been in Egypt since the foundation thereof That is since it became a land inhabited for so this is explained vers 24 there waâ— hail c. such as there was none like it in all the land of Egypt since it became a Nation And hereby also it is manifest that there was sometimes rain and hail too in Egypt though very rarely and not so ordinarily as in other lands Vers 19. Send therefore now and gather thy cattle c. This he saith chiefly to set forth the terrour of this plague if you provide not saith Moses all will be lost and withall it aggravates the sinne of the Egyptians that having had experience of Gods displeasure yet would not be forewarned that would not be wonne by judgements nor mercie Vers 23. The Lord sent thunder and hail and the fire ran along upon the ground c. The description here given us of this strom of hail is to shew that iâ— came not by the ordinary course of nature but was a supernaturall and extraordinary work of God as appeared 1. in that it fell upon all the land of Egypt vers 25. whereas storms of hail seldome extend so farre 2. that it came at the very houre almost prefixed beforehand by Moses vers 18 3. that onely in the land of Goshen where the Israelites dwelt there was no hail vers 26. 4. that the hail that fell was of such a bignesse and that in Egypt where there seldome was any hail at all that it did not onely destroy their corn and herbs but also brake their trees and killed both man and beast that were in the storm vers 25. and so also the Psalmist saith Psal 78. 47 48. He destroyed their vines with hail and their sicamore trees with great hailstones He gave up their cattle also to the hail and their flocks to hot thunderbolts and so again Psal 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail even fire that ran along upon the ground yet were not the hailstones melted with the heat of the fire nor the flaming fire quenched with the hail Vers 27. I have sinned this time That is now I cannot but acknowledge my sinne he intended not doubtlesse to intimate that he was formerly innocent and had been punished unjustly though now indeed at this time he had sinned against God but his purpose was to make known that now he did plainly see and therefore did willingly at this time acknowledge it that he had sinned against God and therefore that God was righteous and he and his people wicked Vers 29. As soon as I am gone out of the citie I will spread abroad my hands unto the Lord. This time was set by Moses that as soon as he was gone c. he would spread abroad his hands to wit in prayer unto the Lord either with respect to that privacy of retiring by himself which he intended when he undertook to perform this duty or else to testifie his own confidence in God that was not afraid to go out into the open field notwithstanding this fearfull storm of hail which God had sent upon the land Vers 30. I know that ye will not yet fear the Lord God That is though ye have seen and felt so much of Gods power and wrath and now seem to yield and to begge for mercie yet I am sure that as yet ye will not truly repent and fear the Lord. This Moses might well say he knew because of their carriage of themselves at present in that they sought not after the way of worship of the true God but onely cryed out to have the plague stayed But besides God had told Moses that Pharaoh should harden his heart untill he were destroyed and this he tells Pharaoh before he prayed for him that so Pharaoh might not boast when the plague was gone that he had deceived Moses and to let him know that he saw cause sufficient why he should at this time make tryall of him yet once more by praying that this plague might be removed as he desired though he knew beforehand that he would be never a whit the better for it Vers 31. And the flax and the barley were smitten It seems that in Egypt they sowed their barley at the same time with their wheat which we do not and there the barley would be by farre the forwardest CHAP. X. Vers 5. ANd they shall eat the residue of that which is escaped which remaineth unto you from the hail c. Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent to wit when the wheat and the rie might be destroyed which when the hail fell were not yet grown up chap. 9. 32. and the like we must hold concerning the other plagues Vers 6. Which neither thy fathers nor thy fathers fathers have seen c. The meaning of this is not that they had never before seen locusts in Egypt for all Histories witnesse that Egypt is often troubled with locusts but that they had never seen such multitudes of them nor any that did so much mischief as these should do Vers 7. How long shall this man be a snare unto us This word Snare usually signifieth the means of destruction See chap. 23. 33. They shall not dwell in thy land lest they make thee sinne against me for if thou serve their gods it will surely be a snare unto thee Josh 23. 13. They shall be snares and traps unto you and scourges in your sides and thorns in your eyes untill you perish c. and so the word is taken here Vers 10. Let the Lord be so with you as I will let you go c. This is spoken scoffingly expressing his firm resolution that they should not all go as they desired and that by way of scorn and derision Let the Lord be so with you as I will let you go as if he should have said May your great God you boast of be with you and prosper you if I consent to this which you desire of me you have a high opinion of your mighty God and what great things he will do for you if I let you go upon those terms that you propound let it be thought that your God was with you and that he delivered you Look to it for evil is before you That is ready to fall upon you Some expound this to have been spoken by way of reproof as understanding by evil the evil purpose of the Israelites evil is before you that is though you pretend onely a desire to go a little way to offer sacrifice yet you have a wicked fraudulent intention herâ—in even to carrie away this whole people from being under my government but doubtlesse it is rather spoken by way of threatning and by evil is meant the evil he would do to them if they would not accept the favour now proffered them but persevere
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
ground at the mill Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill Vers 30. And there was a great cry in Egypt for there was not a house where there was not one dead Either therefore the eldest and chief of the family was slain in those houses where there were no children or else the words must be taken figuratively there was not a house where there was not one dead that is there was not a house that had a first-born where there was not one dead or there was scarce any house without one dead in it generally the first-born were slain in every house as elsewhere the Scripture useth the like expression Jer. 5. 1. Runne ye to and frâ— through the sâ—reets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgement that seeketh the truth and I will pardon it John 12. 19. Perceive ye how ye prevail nothing behold the world is gone after him Vers 31. And he called for Moses and Aaron by night c. That is Pharaoh sent messengers to Moses and Aaron to call them up and bid them presently to go away with the Israelites as they had desired For that Moses and Aaron went not now to Pharaoh may be probably gathered from that which Moses had said to Pharaoh a while before chap. 10. 29. Thou hast spoken well I will see thy facâ— again no more Yea indeed so violent were the people in hastening them away that it is not likely they would allow the delay of their going to Pharaoh Vers 33. And the Egyptians were urgent with the people c. With humble and earnest entreaties Exod. 11. 8. And all these thy servants shall come down unto me and bow down themselves unto me saying Get thee out c. Vers 35. And they borrowed of the Egyptians jewels of silver c. To wit at that time when they were going away I know that many Expositours hold thaâ— this was done before betwixt the plague of the three dayes darknesse and this last of the death of their first-born But I see no reason why we should not think it was done in the order as here it is related especially considering that when the Egyptians were now in such distraction of sorrow and thereupon so importunate with the Israelites to go they were most likely to lend them whatever they would desire to borrow that they might hasten them to be gone Vers 36. And they spoyled the Egyptians To wit by carrying away their jewels and other ornaments which they had borrowed of them It is evident according to our translation that the Israelites alledging that they weâ—e to keep a solemn feast unto the Lord in the wildernesse desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time and that the Egyptians lent them those things as not knowing nor believing any other but that they intended onely a three dayes journey into the wildernesse there to sacrifice unto the Lord yet withall as evident it is that they never intended to restore them again but to carry them quite away and that not onely by Gods permission but by his exprâ—sse command for he had enjoyned them by Moses to do so chap. 11. 2. and had told them that by this means they should spoyl the Egyptians chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein is this that they did not say they would bring these things again but onely desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended to wit to carry them quite away with them Now in all thiâ— notwithstanding we cannot charge the Israelites with sinne because they therein obeyed the commandment of God whose word to obey can never be â—â—il And much lesse can we charge God with unrighteousnesse God forbid His will is the supreme rule of all righteousnesse and needs it must be good and just which he commands Besides all that is in the world is Gods and is it not lawfull for him to do what he will with his own Matth. 20. 15. The riches of the Egyptians were more Gods then theirs and most just it was with God by this means to recompence the Israelites for the hard service and injuries they had suffered in Egypt and as it were to pay them their wages which the Egyptians had most unjustly detained from them Vers 37. The children of Israel journeyed from Rameses to Succoth Which signifieth boothes so called because there the Israelites made them boothes of the boughs of trees in remembrance whereof was the feast of tabernacles Levit. 23. About six hundred thousand foot that were men besides children This shews the virtue of that promise Gen. 46. 3. I am God the God of thy father fear not to go down into Egypt for I will there make of thee a great nation Vers 38. And a mixed multitude went up also with them c. That is strangers men of severall Nations both such as were servants to the Israelites and others sojourning there who were moved by Gods mighty works to go out of Egypt with them and that doubtlesse the rather because Egypt must now needs be in a sad estate by so many grievous plagues as God had brought upon them Vers 40. The sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years The speech is figurative for the meaning is that from Abrahams calling out of Chaldea to sojourn in the land of Canaan unto this departure of the Israelites out of Egypt was foure hundred and thirty years as S t Paul explains it Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull c. See the notes upon Gen. 15. 13. Vers 46. Neither shall ye break a bone thereof This was enjoyned the Israelites as most other of the ceremonies that were to be observed in eating the Paschall lambe that it might put them in mind in what haste they were at their going out of Egypt when they were first commanded to keep this ordinance and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence But withall God intended hereby the more manifestly to discover that the Paschall lambe was a type of Christ our Passeover or Paschall lambe as the Apostle calls him 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure for when the souldiers had broken the legges of the two thieves that were crucified with Christ which they used to do to them that were crucified before they were yet dead thereby to makâ— their sufferings the greater coming to Christ and finding
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
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
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
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
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
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
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
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
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
shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his
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
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
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
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâ—m that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ— that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ— his service That is according as the weight is more or lesse of those things which â—re committed to their charge Vers 8. And foure waggonâ— aâ—d â—ight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that â—t was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upâ—n their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâ—eâ— spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâ—r the priests into the service of the
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
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
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
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
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
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
Pethor of Mesopotamia to curse thee But that last clause happely is meant onely of the Moabites which indeed we may the rather think because there is not in this story the least mention of the Ammonites Now shall this company lick up all that are round about us as the ox licketh up the grasse of the field This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites namely because if they were let alone they would doubtlesse devour both them and all the neighboâ—ring nations It is all one as if they had said By what this people have already done in the two kingdomes of Sihon and Og you may see that they do not content themselves to subdue a people and make them tributaries but where they conquer they â—tterly destroy all the inhabitants and this therefore they will do to us because of their multitudes if we joyn not our forces together as easily as a company of oxen will lick up the grasse of a field they are put into leaving the ground bare where they go so that it is high time for us to look about us and to bandy our selves to fight with them And indeed however their fear were causelesse now because the Lord had charged the Israelites not to meddle with the Moabites as is before noted yet in future times even this people of Moab were subdued by the Israelites though not utterly destroyâ—d to wit in the dayes of David 1. Chron. 18. 2. Vers 5. He sent messengers therefore unto Balaam the sâ—nne of Beor c. This Balaam was a Southsayer famous for his inchantments and divinations in those times as is evident Josh 1â— 22. Balaam also the sonne of Beor the Southsarâ—r and Numb 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel he went not as at other times to seek for inchantmâ—nts he is called a propâ—et 2. Pet. 2. 16. The dumb aâ—sâ— speaking with mans voice forbad the madnesse of the prophet not onely because he used by his divinations to foretell things to come but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe and we know the gift of prophecy is a common gift which may be conferred upon a wicked man and it is like Balack sent to him as to a prophet that had from God this gift of divining and that by his curses and inchantments the Israelites might be weakened and the more easily overcome He is here described by his parentage that he was the sonne of Beor who is also called Bosor 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor secondly by his countrey whither Balak sent to him to wit Pethor which was a city in Mesopotamia or Aram Deut 23. 4. Because they hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee in the East countrey Numb 23. 7. Balak the king of Moab hath brought me from Aram out of the mountains of the East and the Eastern land was infamous for divinations and such like arts Esa 2. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East and are southsayers like the Philistines and was seated nigh to the river of that land which was Euphrates for that was the great river of Mesopotamia Behold there is a people come out of Egypt That is injuriously invading countreys they have no right unto this he seeks to perswade Balaam by shewing him the justnesse of his cause Behold they cover the face of the earth they abide over against me That is in a countrey bordering upon mine Vers 6. Come now therefore I pray thee curse me this people c. This he speaks as supposing his presence necessary for the accomplishment of that great work for which he sent to him whence is that also ver 41. Balak took Balaam and brought him up into the high places of Baal that thence he might see the utmost part of the people Amongst other grounds of this conceit one might be that beholding the Israelites his speech might have more vehemency of spirit and better effect as he supposed and indeed it is said concerning Elisha when he cursed the children that mocked him 2. Kings 2. 24. that he turned back and looked on them and cursed them in the name of the Lord how effectuall curses duly pronounced by the Prophets of God were we may see in that 2. Kings 2. 24. And he turned back and looked on them and cursed them in the name of the Lord and there came forth two she-bears out of the wood and tare fourtie and two children of them Balak had the like conceit of this famous false prophet and therefore desires that he would curse Israel that is that he would first by his inchantments procure them to be accursed of God and then pronounce this curse against them Vers 8. Lodge here this night and I will bring you word again as the Lord shall speak unto me It is evident that Balaam was a sorcerer as is noted from Josh 13. 22. and he was likewise an idolater for we see afterwards chap. 23. 12. that he offered sacrifices upon Baals high places and how then doth he speak here of the Lord Jehovah as it is in the text I will bring you word again as the Lord or Jehovah shall speak unto me I answer first that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations that were the posterity of Abraham and Lot yea and that they did make profession of worshipping the true God though withall they worshipped other false gods too and so I conceive it was with Balaam and therefore vers 18. he calls God the Lord his God and so though he were an idolater and a southsayer yet he might pretend himself to be a Prophet of the Lord Jehovah too and secondly this amongst other things was a part of the magick skill of their southsayers in former times that when they were by inchantments to seek the ruine of any people they used to deal with that God who was the defender of that people whom they called their tâ—telary God for this is clear in profane Writers that when the Romanes intended to besiege any city their priests were wont first to call out that God under whose tutelage or protection that city was and to promise him more ample place and honour among them and thus some conceive that Balaam undertook to enquire of the Lord Jehovah whom he knew to be the God of the Hebrews to see whether he might be taken off from defending them But the first I conceive is the truest answer However the reason why he desired these men to stay all night was because in the night he used to have his revelations and to practise his inchantments Vers 9. And
God came unto Balaam c. Not by the force of Balaams inchantments but of his own will doth God here come unto Balaam as of old he hath often for his peoples sake revealed his will to wicked men as to Pharaoh Gen. 41. 25. and to Nebuchadnezzar Dan. 2. 45. Vers 13. Get you into your land for the Lord refuseth to give me leave to go with you Thus he speaks like a mercenary prophet loth to displease and desiring the proffered gain he onely makes known one part of Gods speech that he was forbidden to go with them thereby intimating that the fault was not in him and that if God would yield him liberty to gratifie the King he should be glad of it whereas had he truly added the other part of Gods speech thou shalt not curse the people for they are blessed this might have cut off all occasions of farther sending Vers 15. Balaam refuseth to come with us Balaam told the Elders lesse then God spake to him and now they tell Balak lesse then Balaam told them it was onely Balaam refuseth to come as if God had not forbidden him and thus occasion is given for further mischief Vers 18. I cannot go beyond the word of the Lord my God to do lessâ— or more My God that is the God with whom I have to do in this businesse or rather the God whom I serve for hereby it seems very probable that Balaam the Syrian so happely the people amongst whom he lived had some knowledge of the true God pretended he worshipped him though withall he worshipped otheridol-gods And indeed that other nations had some knowledge of Jehovah is manifest in Jobs history Vers 19. Now therefore I pray you tarry ye also here this night c. This desire of Balaam that these messengers would stay also one night to see what God would yet say unto him when God had already before peremptorily charged him that he should not go to Balak discovered plainly that he still lingered after Balaams gifts and preferments and was sorry that he was restrained from cursing Israel and accordingly therefore God gave him an answer as it follows in the next verse giving him liberty to go but intending it should be to the confusion and ruine both of him and the King that had sent for him Vers 20. If the men come to call thee arise up and go with them c. As if the Lord had said they importune thee and thou me since thou wilt needs go â—o as God sometimes in wrath gives wicked men their desires so the Lord now bad Balaam go Psal 81. 11 12. My people would not hearken to my voice and Israel would none of me So I gave them up unto their owâ— hearts lust and they walked in their own counsels withall also intending to gloryfie himself by forcing him to blesse the Israelites Vers 22. And Gods anger was kindled because he went c. For the Lords bidding him go in such a manner vers 20. was not an approbation of his journey besides he went no doubt with a purpose to curse them wherewith he must needs provoke God See Deut. 23. 5. The Lord thy God would not hâ—arken unto Balaam but the Lord thy God turned the curse into a blessing unto thee Now he was riding upon his asse and his two servants with him The rest of the company going before his two servants attended upon him and this I conceive is added as an amplification of the following miraclâ— that the asse saw the Angel when neither Balaam nor his servants perceived any thing Vers 23. And the asse saw the Angel of the Lord standing in the way c. The Angel no doubt appeared in a visible shape and the dull asses eyes were opened to see him and his sword drawn in his hand a signe of Gods wrath against Balaam and the vengeance that at last befell him and thus this wizzard who was accustomed to visions and revelations yet saw not now what the asse saw God restraining his eyes and the eyes of those that were with him as we reade the like Dan. 10. 7. I Daniel alone saw the vision for the men that were with me saw not thâ— vision and so was confounded in his wisdome by a base and contemptible creature according to that of the Apostle 1. Cor. 1. 19. I will destroy the wisdome of the wise and will bring to nothing the understanding of the prudent And the asse turned aside out of the way and went into the field By this and the following passages the Lord by this dumb beast reproved the foolishnesse or madnesse of the Prophet 2. Pet. 2. 16. Vers 24. But the Angel of the Lord stood in a path of the vineyards c. Thus God proceeding by degrees makes the sottishnesse of the Prophet the more evident and inexcusable Vers 28. And the Lord opened the mouth of the asse c. That is by his almighty and supernaturall power God caused the dumb and unreasonable beast to speak understandingly the devil when he would tempt to sinne chose the serpent for his instrument the most subtle beast of the field but God to rebuke the wizzard useth the asse the most silly of all beasts Gods infinite power is best magnified by weak instruments 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise Vers 29. And Balaam said unto the asse Because thou hast mocked me c. The wroth and fury of Balaam the blindnesse sottishnesse and hardnesse of heart whereto he was given over of God may be thought probably the cause that Balaam was not terrified with this monâ—â—rous accident but replies to the asse as to a reasonable creature But withall I conceive his being inured as sorcerers and witches are to hear evil spirits speak in sâ—ch bruit beasts was a great reason that he was not astonished with it as other meâ— would have been and as happely his servants were though it be not here expressed Vers 32. Behold I went out to withstand thee because thy way is pervâ—rse before me That is in desiring so earnestly to go to Balak notwithstanding I did so absolutely charge thee to the contrary and in going now with a purpose of cursing my people though I have told thee again and again that thou shouldst not â—urse them Vers 34. And Balaam said unto the angel of the Lord I have sinned c. That is in smiting of the asse as the following words seem to imply I have sinned for I knew not that thou stoodest in the way against me But his covetousnesse and desire to earn the wages of unrighteousnesse by cursing Gods Israel he still cherisheth in his heart as his faint proffering to turn back doth evidently shew He could not but know that what he went about was evil and displeasing to God wherefore else did the Angel of God oppose him in the way with a drawn sword yet how faintly he speaks If it
please thee I will get me back again that is fain he would go but if necessity constrain him he will turn back Vers 35. And the Angel of the Lord said unto Balaam Go with the mâ—n That is since nothing will restrain thee go See the note upon vers 20. Vers 36. And when Balak heard thaâ— Balaam was come he went out to meâ—t him This going forth to welcome him and entertain him with honour as likewise his feasting of him ver 40. proceeded first from joy because he made full account now that he should vanquish the Israelites sâ—condly from his respect of Balaam as false prophets are still respected of wicked rulers because they serve their lusts thirdly from a desire hereby to engage Balaam to him that he might not refuse to gratifie him in that about which he was sent for Vers 38. And Balaam said unto Balak Lo I am come unto thee have I now any power at all to say any thing c. This he sayes to excuse himself and prevent the Kings displeasure if it should fall out otherwise theâ— he dâ—sired Vers 40. And Balak offered oxen and sheep and sent to Balaam For thus in those times they used to feast with part of their sacrifices Vers 41. And brought him up into the high plâ—ces of Baal As no doubt hoping in this place consecrated to the worship of Baal they should find their God the more propitious to them as also because the height of the place gave advantage for the seeing of the Israelites being it seems a good way off from them in the plains of Moab yet not so farre but that from this high mountain they might be discerned yea for the seeing of them all even to the utmost part of the people whereby it appears that the sight of them was judged necessary that his curse might be the more powerfull and effectuall See the note above upon vers 6. CHAP. XXIII Vers 1. ANd Balaam said unto Balak Build me here seven altars c. In this they prepared to sacrifice to Jehovah though they were in Baals high places that they might obtain leave of him to curse his people and therefore vers 3. Balaam goes to see what answer the Lord that is Jehovah would upon these sacrifices return him vers 4. when God met him he told him what he hâ—d donâ— Nor need this seem strange for thus idolaters in hope to obtain their purposes have been usually drawn to communicate with all religions true or false and to make a sinnefull mixture of them 2. Kings 17. 28 29. Then one of the priâ—sts whom they had carriâ—d away from Samaria came and dwelt in Bethel and taught them how they should fear the Lord. Howbeit every nation made gods of their own and put them in the houses of the high places which the Samaritans had made Acts 17. 23. As I passed by and beheld your devotions I found an altar with this inscription To the unknown God As for the number of their altars and sacrifices idolaters and sorcerâ—rs have still attributed much to odde numbers Numerâ—dâ—us impare gaâ—det especially to this number seven but yet I make no question but as the choice of these clean beasts bullocks and rammes was a remainder of the worship of God which even from their ancestours who were true worshippers of the true God was derived to them viz. Lot Abraham c. and so still continued amongst these idolaters so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers that God was much delighted with this number which they might inferre from such directions as was that of the Sabbath and indeed we see this number was sanctified of God for many mysteries yea particularly in sacrifices Job 42. 8. Take unto you seven bullocks and seven rammes and go to my servant Job and offer up for your sâ—lves a burnt-offering 1. Chron. 15. 26. And it came to passe when God helped the Levites that bare the ark of the covenant of the Lord that they offered seven bullocks and seven rammes 2. Chron. 29. 21. And they brought seven bullocks and seven rammes and seven he-goats for a sinne-offering yet herein they became vain in their imaginations Rom. 1. 21. for holy men used still but one altar Gen. 8. 20. And Noah builded an altar unto the Lord and multiplying altars is a sinne Hos 8. 11. Because Ephraim hath made many altars to sinne altars shall be unto him to sinne Vers 3. And Balaam said unto Balak Stand by the burnt-offering This Balaam enjoyned Balak not so much that thâ— birds should not come at the sacrifices as that standing so he might present himself before God in hope and expectation that by the virtue of that sacrifice God would accept of him and perform his desire against his enemies and under this â—appely was implyed also that standing so he should pray for good successe And I will go c. That is into some solitary place in the top of that hill there to seek for enchantments and signes of good luck chap. 24. 1. as sorcerers are wont to choose solitary places wherein to excercise their feats of divination and witchcraft and to see if the Lord would appear to him as knowing that God did usually appear to men when they are alone Vers 4. And God met Balaam Not by the force of his enchantments but voluntarily for the hardening of Balaam and the good of his people And he said unto him I have prepared seven altars c. He boasts of his sacrifices that God might be pleased upon this service done him to hearken to Balak Vers 5. And the Lord put a word in Balaams mouth c. That is he appointed him what he should say not regarding his sacrifices the Lord forced him to blesse the Israelites and yet all this while his heart was the same that it was before he could not say as David did Psal 116. 10. I believed therefore have I spoken he did not eat Gods words as Jeremy did Jer. 15. 16. Thy words were found and I did eat them and thy word was unto me thâ— joy and rejoycing of mine heart onely there was a word put into his mouth Vers 7. And he took up his parable c. By a parable is usually meant a grave speech containing excellent matter of doctrine and instruction Job 27. 1. especially when it is delivered in a high strain of language figurative expressions and a certain splendour of words more then usuall which though they carry a kind of majestie in them and make the hearers the more attentive even as to the oracles of God yet they are withall dark and obscure Ezek. 20. 49. Then said I Ah Lord God they say of me Doth he not speak parables John 16. 25. These things have I spoken unto you in provâ—rbs or Parables c. Balak thâ— king of Moab hath brought me from Aram c. To wit Aram Naharaiim
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
perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever first because the Lord had blessed them that is he had prospered them so that they were able to pay for that which they had occasion to desire of them secondly because the Lords eye was upon them to take care of them in their travels through the wildernesse for that is the meaning of those words He knoweth thy walking through this great wildernesse so that having God to watch over them they need not seek to supply themselves in an unlawfull way and thirdly because they had found this true already for fourty years together and therefore might the more securely rest upon God These fourty years the Lord thy God hath been with thee thou hast lacked nothing Vers 9. I have given Ar unto the children of Lot for a possession Ar was a chief mountain and the city thereon the royall city in the Moabites land Numb 21. 15 28. and so it is put here for the whole countrey Vers 10. The Emims dwelt therein in times past a people great and many and tall as the Anakims By interpretation terrible ones Gods hand must needs be acknowledged in driving out such giants before the Moabites which happely is alledged here first as an evidence that God had given them that land which was not therefore to be taken from them by the Israelites and secondly as an encouragement to the Israelites for if God had done this for the Moabites much more might they expect that he would do it for them Vers 20. The Ammonites call them Zamzummims That is presumptuous wicked ones See the note on verse 10. Vers 23. And the Avims which dwelt in Hazerim even unto Azzah the Caphtorims c. The Caphtorims here mentioned are the Philistines or else some other people that joyned with the Philistines and drave out the Avims which dwelt in Hazerim that is the land of the Philistines and possessed their countrey See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 14. Vers 26. And I sent messengers out of the wildernesse of Kedemoâ—h There was a city of that name in Sihons countrey Josh 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace which was according to the Law after given Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable See the note upon Numb 21. 21 22. Vers 28. Onely I will passe through on my feet We will ask nothing of thee gratis but onely this that we may passe through thy countrey Vers 29. As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me For though the children of Esau denyed them a passage through their countrey which was the nearest way Numb 20. â—0 21. yet when they turned aside and went along by their coast in the outskirts of their countrey they permitted this and withall the people afforded them meat for their money as is evident by this place so it seems it was too with the Moabites Indeed some couceive that they onely allowed them a passage through their countrey but refused them provision which they ground upon that place Deut. 23. 3 4. But I rather think the meaning of that place is that they did not come forth to meet the Israelites with bread and water as those use to do that wish good successe and rejoyce in the welfare of the people to whom they bring it for this they might fail in and yet the people might sell them provision as they went along and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey and did sell them meat and water for their money though it is true indeed that afterwards when the Israelites had destroyed Sihon and Og and their people fearing lest they should do the same to them because the land of the Moabites bordered upon these countreys they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able Numb 22. 1 c. Vers 34. And utterly destroyed the men and the women c. This doubtlesse they did by the speciall command of God and it was much according to the Law afterwards given them Deut. 20. 16. Vers 36. And from the citie that is by the river To wit Ar Numb 21. 15. Vers 37. Onely unto the land of the children of Ammon thou camest not nor to any place of the river Jabbock c. To wit on the outside of Jabbok which was the border of the Ammonites Josh 12. 2. with whom God had charged them not to meddle verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok of which Moses had said before that the bordâ—r of the children of Ammon was strong Numb 21. 24. It is iâ—deed said Josh 13. 24 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon but that is meant of the land which was now in the possession of Sihon King of the Amorites though it had formerly belonged to the children of Ammon till Sihon took it from them for with the land which was in the possession of the Ammonites at this time the Israelites did not meddle as is here fully expressed CHAP. III. Vers 2. ANd the Lord said unto me Fear him not c. Because this King was a giant of such a formidable stature vers 11. therefore the Lord doth particularly encourage his people not to be afraid of him Vers 4. Threescore cities all the region of Argob the kingdome of Og in Bashan As if it had been said There were amongst others 60. cities which we took in the region of Argob a province or shire in Bashan and therefore it is called the region of Argob which is in Bashan 1. Kings 4. 13. Vers 5. All these cities were fenced with high walls gates and barres c. The strength of this countrey is here thus described both thereby the better to set forth the mighty power of God who had subdued so strong a countrey before them and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies Vers 9. Which Hermon the Sidomans call Sirion c. Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead and oâ—hers that which is elsewhere called Lâ—banus however evident it is that in the Scripture it is called by five severall names to wit Hermon Sirion and Shenir here and then Sion Deut. 4. 48. and Hor Numb 34. 7. and that partly because by divers people it was diversly named and partly with
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
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
the 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
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
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
another way in the service of God but rather should say as S. John doth 1. John 5. 19. We know that we are of God and the whole world lâ—eth in wickednesse Yet withall we may understand it as intended also to shew the extent of this Law to wit that whatsoever gods they were which they were perswaded to worship they must not consent to do it but must onely worship the Lord their God Vers 9. But thou shalt surely kill him thine hand shall be first upon him c. Thou shalt surely kill him that is thou shalt inform against him to the Magistrate and so procure that justice may be executed upon him according to this Law to wit that he may be put to death and therefore is that added in the next words thine hand shall be first upon him to wit as being the party accusing and giving testimonie against him for that was Gods Law that the witnesses should throw the first stones at him that was to be stoned Deut. 17. 7. Vers 13. Certain men the children of Belial are gone out from among you c. That is certain vild wicked and mischievous persons Belial is by inteâ—pretation without profit or without yoke that is base lawlesse rebellious and wicked whence this name is given to Satan or Antichrist opposed to Christ 2. Corinth 6. 15. What concord hath Christ with Belial and to men and women given over unto wickednesse Judg. 19. 22. The men of the citie certain sonnes of Belial beset the house round about c. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial and 1. Sam. 25. 25. Let not my Lord regard this man of Belial even Nabal As for the phrase here used of going out from among the Israelitâ—s certain men the children of Belial are gone out from among you it intimates first their separating of themselves from Gods people in point of religion according to that of S. John 1. John 2. 19. They went out from us but they were not of us c. and secondly their bold and presumptuous carriage of themselves herein in that they did it openly as proclaiming warre against the Lord. Vers 14. Then shalt thou enquire and make search c. This is added by way of caution in two regards first to let them know that though they did but heare some flying report of such a wickednesse yet they might not slight such a report but must enquire carefully whether it were so or no and secondly to put them in mind that on the other side yet they must not arm themselves against their brethren as is afterwards enjoyned merely upon uncertain reports but must first make diligent search and enquiry and if they sound it evident and certain then they should proceed against them as is here appointed CHAP. XIV Vers 1. YE are the children of the Lord your God This is prefixed as a reason why they should carefully observe as all the commandments of God so more especially these that are here prescribed for being the children of God and so consequently heirs of eternall salvation it was fit that they should be very carefull that they did nothing that might dishonour their father or disparage themselves and therefore not to mourn as men without hope nor to conform themselves to heathens from whom God had separated them Ye shall not cut your selves nor make any baldnesse between your eyes for the dead That is in the fore-part of your heads just over the space that is between your eyes See the notes upon Levit. 21. 5. and 19. 27 28. Vers 3. Thou shalt not eat any abominable thing c. See the notes on the 11. chapter of Leviticus Vers 13. And the glede c. This bird is not mentioned in the 11. of Leviticus but is comprehended under others of the same kind that are there named Vers 21. Thou shalt give it unto the stranger that is in thy gates that he may eat it c. Not the proselyte or stranger joyned to the Church for such were bound to keep the whole law and this in speciall Levit. 17. 15. but the stranger of anotheâ— religion who onely sojourned amongst them Vers 22. Thou shalt truly tithe all the increase of thy seed c. There was a tithe payed every yeare to the Levites in the severall places of their habitation Numb 18. 24. and there was likewise another tithe as was noted before on chap. 12. 6. which the owners carried yearly with them to Jerusalem and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse Thou shalt truly tithe all the mâ—râ—ase of thy seed that thy field bringeth forth year by year are meant of the first of these tithes payed to the Leviâ—eâ— and then those that follow verse 23. And thou shalt eat before the Lord thy God in the place which he shall â—â—oose to place his name there the tithe of thy corn of thy wine and of thine oyl are meant of the second tithe spent in their holy feasts or if both verâ—es are meant of one and the same tithe then doubtlesse they are both meant of the second tithe for neither vvâ—re the first tithes carried up to Jerusalem nor had the owners any power to eat of them Vers 23. And thou shalt eat before the Lord thy God in the place which he shall choose c. The tithes here appointed to be eaten by the people in the place which God should choose cannot be meant of the tithes which were yearly paid to the Levites Numb 18. 24. but were a second tithe as is shown in the foregoing note and the like must be held concerning the firstlings of their herds and slocks here mentioned of which see the note upon châ—p 12. 17. As for the last clause of the verse where a reason is rendered why the Lord did enjoyn them to go up to the place which he should choose and there to feaâ—t together with these their holy things namely that they might learn to fear the Lord their God alwayes the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of it self a good means to keep their hearts in a continuall aw and reverence of God and 2. because when they went up to Gods holy place the Priests were wont to instruct them in the law and the proâ—ises concâ—â—ning the Messiah according to the dispensation of those darker times and in their sacrifices they beheld a shadow of their redemption by him all which must needs conduce much to teach them to fear the Lord their God Vers 24. And if the way be too long for thee so that thou art not able to carry it c. In these words there is an exception added to the former law to wit that in case they dwelt very farre from the house of God and their tithes and firstlings were so much in
the meaning of the Law Vers 12. And the man that will do pâ—â—sâ—mptuâ—usly and wâ—ll not â—earâ—â—n unto the priest or unto the judge even that man shall die c. Death is appointed to be inflicted upon him that would not heâ—â—ken to the pâ—iest expounding the Law or the judge passing sentence accordingly to wit if he pâ—esuâ—â—â—â—ously and stubbornly opposed their judgement though they proved it never so clâ—arly oâ—t of the Law or especially if the priest had â—nquirâ—d of the Lord Vers 14. When thou art come unto the land which the Lord thy God giveth thee and shalt say I will set a King over me c. This is said not as in allowance of their changing the government by judges which he had erected amongst them especially upon this ground because they would be like other nations but onely foretelling what they would do and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them Vers 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose c. The Lord here gives them two rules to which they should be bound when ever they should desire to have a King to reigne over them The first is That they should onely make such a one king as God should choose which was accordingly observed partly in Saul but fully in David and in his progeny too in that it was of Gods ordaining that his posterity should successively inherit the kingdome and this was thus appointed because the Kings of Judah were to be types of Christ who was chosen of God to be the great King of Israel Psal 2. 6. I have set my King upon my holy hill of Sion The second is That they might onely choose one from amongst their brethren to be their King and this was first because such a one was likeliest to love them and to be beloved by them and to rule over them with the more equity and gentlenesse and secondly lest a stranger of another nation should bring in strange Laws and customes yea and corrupt their religion too and thirdly to signifie that their promised Messiah the Lords Anointed was to be the seed of Abraham according to the flesh even one of their own nation Vers 16. But he shall not multiply horses to himself c. That is excessively even beyond that which reasonably the state of a King may require and this the Lord gives in charge concerning the Kings of Israel first to teach both the King and the people to put their sole trust and confidence in God and not to rely on any outward strength of horses and chariots which men having abundance of such military forces are prone to do secondly that they might not hereby be exalted and puffed up in their minds even to the despising and perhaps the oppressing of their brethren and thirdly that they might not to maintain the excessive charge hereof be burdensome to their subjects herein therefore we may well think that Solomon did not keep so close to the rule of Gods word as he ought to have done in that he had fourty thousand stalls of horses for his chariots and twelve thousand horsemen 1. Kings 4. 26. as likewise in that he fetcht his horses out of Egypt 2. Chron 1. 16. which is expressely also forbidden here He shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses and that not onely because Egypt of all the neighbouring countreys was most famous for horses whence is that Esa 31. 3. The Egyptians are men and not God and their horses flesh and not spirit but a so to imply that one reason why the Lord forbad their having so many horses was lest they should go down into Egypt to procure themselves horses For as much as the Lord hath said unto you Ye shall henceforth return no more that way That is ye shall no more return to Egypt for it was not their returning to Egypt by the same way they came from thence that was forbidden them but generally all going back to Egypt yea though they wâ—nt thither not to dwell and sojourn there but onely for trade and merchandise for so much this place seems to imply The reason of this law seems to have been first that hereby they might be kept from being corrupted there by their idolatry and other foul sinnes and from making any wicked leagâ—e or confedâ—racy with them and secondly that hereby they might be taâ—ght with such thankfulnesse to remâ—mber their former delâ—verance from the bondage they endured in that land as to abhorre the very thought of their going thither again lest that should seem a contempt of their former escape thence an unthankfull forgetting that gloriouâ— deliverance The greatest difficultie in these words is what prohibition this is and when given whereof Moses here speaks The Lord hath said unto you Ye shall henceforth no more return that way But for this we must know first that though this charge wâ—re no where formerly given in expresse words yet it was sufficiently implied in that God had told them often that he had brought them out of Egypt to plant seâ—tle them in the land of Canaan and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt and secondly that these words may be understood of this charge now at present given them The Lord hath said unto you Ye shall henceforth return no more that way that is the Lord hath commanded me now to say this unto you c. Vers 17. Neither sâ—all he multiply wives to himself that his heart turn not away By this God allows not Princes to have more wives then one so they took not too too many no more then the forbidding of perjury allows all swearing when that is true which we swear onely God pitcheth upon the greatest sinne and that whereto kings were usually enclined who were wont to abuse their power in marrying all that pleased them though never so many and a reason is added why the King might not marry so many wives to wit that his heart turn not away namely from the Lord unto the pleasures of life or unto other Gods in case he should amongst others marry any idolatrous wives as it fared with Solomon 1. Kings 11. 4. This as the chief reason is expressed in the law yet withall we may well conceive that God had respect also herein to the ease of the people that the Kings having so many wives and children by them who must be kept after the state of Queens and Princes might not increase the burden of their taxes and impositions Neither shall hâ— greatly multiply to himself silver and gold That is too too excessively Princes above all men have need of a full treasure and therefore the Kings of Israel are here allowed a moderate care herein But withall the Lord forbids them a
it a matter of any great moment in it self whether they sowed a field with pure wheat or with wheat and riâ— mingled together as we do now in many places But thus was the Lord pleased under theâ—e outward elements to teach them matters of greater moment for whilest the Lord would not allow them any mixture in such slight and triviâ—ll things as these hereby they were led as it were by the hand to conâ—â—der how much more hatefull to God all mixâ—ures were in matters of greater moment as in religion and in the duties of his worship and how strictly the Lord required that they shoâ—ld keep themâ—elves to the purity and simplicity of his word without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of oâ—her nations which he had not enjoyned them If they might not sow a field â—ith mingled seeds much lesse might they teach the truth of God mixt with any errour if they might not wear a linsey-wolsey garment mâ—ch lesse mâ—y we think to cloth our souls in case of justification with Chriâ—â—s righteousnesse and our own Gâ—l 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned And this I say was the main and principall drift of these laws Now in this particular law concerning their vineyards there are two things that are farther questionable to wit first what is meant here by sowing a vineyard with divers seeds secâ—ndly what that reason is that is here given for this law lest the fruit of thy seed which thou hast sown and the fruit of thy vâ—neyard be desiled And in answer hereto for the first we must know that by divers sâ—eds here is meant any seeds different or divers from that of the vine I know that some Exposiâ—oâ—rs hold that â—he sowing of mingled seeds as of wheat and barley in the void and empty ground betwixt the rows of the vines there planted is onely here forbidden and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines so they sowed no more But this was sufficiently forbidden in that former law Levit. 19. 19. Thou shalt not sow thy field with mingled seed and besides the reason that is here given for this prohibition is not that the mâ—ngling of divers seeds might be prevented but the mingling of the fruit of any seâ—d with the fruit of the vine And therefore I conceive that the sowing of any seed together with their vines is here sorbidden and indeed because the reaâ—on here given for this law is that the fruit of their seed sowen and the fruit of their vines might not be mingled together and so be defiled it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs the fruit whereof was not likely to be mingled with that of the vine and thus as in that law Levit. 19. 19. the sowing of severall kinds of grain in one field was forbidden so here the sowing of the seed of other fruit-trees together with the vine As for the reason here annexed to this law lest the fruit of thy seed which thou hast sown and the fruit of thy vineyard be defiled some understand it thus lest the fruit of their seed and their vineyard be corrupred and marred to wit because whilest the heart of the earth is sucked away by too many things sown or planted in it neither of them can be good and fair as they would otherwise be but both are spoyled and good for nothing and thus they say the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth then it is well able to bear But it is better by others understood of their being defiled by being mingled together for as that is said to be pure which is not mixed as that we call pure wheat which is not mixed with any other grain so that may be said to be defiled which is mingled especially being done contrary to Gods law and so rendered unlawfull either in first-fruits or otherwise to be offered to the Lord. Vers 10. Thou shalt not plow with an ox and an asse together The princâ—pall end of this law I have shown in the foregoing note upon vers 9. But yet there might be other grounds of this law besides for first God might have respect herein to the good of thâ—se poore creatures that must needs both suffer by such unequall yoking the ox on whom the whole labour of drawing must needs lie for want of another that with equall strength should help forward the work and the asse by being haled on beyond that which he is able to do and secondly hereby might also be signified both that men ought not to be imployed in those callings for which they are unfit to the overburdening of others that are joyned with them in that service and that God will not endure the unequall yoking of his people with infidels of which the Apostle speaks 2. Cor. 6. 14 c. Vers 11. Thou shalt not wear a garment of divers sorts as of wollen and liâ—eâ— together See the former note upon vers 9. Vers 12. Thou shâ—lt make the fringes upon the foure quarters of thy vesture wherewith thou coverest thy self Concerning the principall end of these fringes which was to put them in mind of the Lords commandments see the note upon Numb 15. 38. But besides by this prescrâ—bing them a fashion of attire whereby they might alwayes be known to be Israelites they were taught not to be ashamed openly to prosesse themselves the people of God and it might also be enjoyned as some think to prevent any undecency in the discovery of their naked skin for the Israelites wore long loose garments which being opened below both behind and on each side they had foure skirts or quarters as they are here called and these they were that had a fringe upon them round about by means whereof there was the lesse danger of discovering their bodyes as they went which they say is implyed in the last words of this verse wherewith thou coverest thy self Vers 15. Then shall the father of the damsel and her mother take and bring forth the tokens c. This was imposed upon the parents because the evil of which their daughter was accused if true would be a dishonour to them who ought to have been carefâ—ll guardians of their daughters chasâ—ity whence it was also that if their daughter was found guilty she was to be stoned before the doore of her fathers house vers 21 and if innocent her husband was to pay her father a hundred shekels of silver vers 19. for the wrong which by this false slander was done to him Vers 19. And she shall be his wife he may not put her away all his dayes Which was permitted to other men Deut. 24. 1. When a man hath taken a wiâ—â— and married her and it come
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
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
oh Jacob my servant and Jesurun whom I have chosen It is derived from Josher an Hebrew word signifying righteousnesse and is a name given them to shew that by their calling they were to be a righteous people and so had been in some measure but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been yea so farre degenerated from what they had been Vers 16. They provoked him to jealousie with strange gods That is made him by their spirituall fornications exceeding angry for jealousie is the rage of a man Prov. 6. 34. Vers 17. They sacrificed unto devils not to God See Levit. 17. 7. To gods whom they knew not to new gods that came newly up whom your fathers feared not Two circumstances are here noted in the Israelites idolatry by way of aggravating their sinne the first is that they worshipped new gods that came newly up and the strange gods of the heathens which the Israelites worshipped though they had continued in the world many hundred years are yet termed new gods newly come up because indeed they were no better if compared with the eternall ever-living God who is called the ancient of dayes Dan. 7. 9. and who is indeed onely to be worshipped and also because this way of religious worship was but a new invention in comparison of the true worship wherewith the true God had been worshipped in his Church from the first beginning of time c. That onely which is from the beginning is truly ancient and of this therefore it is that the Prophet speaks Jer. 6. 16. Thus saith the Lord Stand ye in the wayes and see and ask for the old paths where is the good way c. and whatever is erroneus in religion though of never so long standing it is but a novelty The second is that they were fallen to the worshipping of gods whom their fathers feared not that is such as their fathers slighted as vanities gods that could do neither good nor hurt Jer. 10. 5. and were not therefore worthy their fear and this too did make their sinne farre the worse and that because though it be not alwayes safe for men to follow the way of their fathers in matters of religion yet when their fathers worshipped God aright and so they had not onely the word of God for their rule but also the example of their fathers to encourage and lead them on then to decline from the way of the truth from their fathers conveyed to them merely out of a fickle and inconstant spirit must needs greatly aggravate their sinne Vers 20. And he said I will hide my face from them I will see what their end shall be That is I will let them see what a miserable end they will come to when I forsake them Psal 73. 17 18. Vntill I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castedst them down into destruction For they are a very froward generation children in whom is no faith That is no faith truly to believe any thing that God saith to them and no faith nor fidelity in keeping stedfastly their covenant with God Vers 21. They have moved me to jealousie with that which is not God The summe of that which is here threatned is this that since they had mobed him to jealousie that is provoked him to displeasure with that which was not God that is by giving away the worship which was due onely to him to gods which were indeed no gods so preferring mere vanities perhaps stocks and stones before their creatour therefore he would move them to jealousie that is would vex and disquiet them with those which are not a people even with a foolish nation that is by preferring as it were the heathen before them that had been his peculiar people And this the Lord did to the Israelites two severall wayes first when he took part with the heathens and made them victorious over the Israelites when the Assyrians the Babylonians and other heathen people which were despised by the Israelites as poore blind silly wretches that knew nothing of God nor had any interest in God were by the help of Gods providence crowned with one victory after another in their warres against the Israelites and did at last make them their bondslaves and tread them down as dirt in the streets this must needs mightily vex and disquiet them for why think they should the uncircumcised thus trample upon the Israel of God and thus did God move them to jealousie with those which were not a people c. But secondly the Lord did this most eminently when he cuâ— off the Jews and took the Gentiles in their stead to be his people for herein S. Paul notes that this threatning was made good Rom. 10. 19. And indeed if a Prince should take some base beggar to his bed and board to vex his wife that had formerly plaid the harlot with some base unworthy groom this could not be a greater vexation to her then it was alwayes to the Jews to think that the Gentiles whom they despised for their blindnesse and folly should come to be espoused to God in Christ and enjoy the priviledges of Gods Church and people and they should be cast off Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling Act. 11. 2 3. and much more was it a matter of great vexation and indignation to the rest and indeed so it is unto this day See 1. Thess 2. 15 16. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is come upon them to the uttermost Vers 22. For a fire is kindled in mine anger and shall burn unto the lowest hell c. Some Expositours understand this of the eternall torments of hell to wit that the Lord would in his just anger not onely poure out upon them his judgements here but also throw their souls afteâ—wards to hell where the unquenchable fire burns Matt. 3. 12. But though this be a truth that the wicked shall not onely be punished here but also eternally in hell-fire hereafter yet it seems not so probable that this is intended here but that all which is here threatned is this that the judgements which God in his anger would bring upon them should utterly destroy the land for the last branch of the verse and shall consume the earth with her increase and set on fire the foundations of the mountains seems to be added by way of exâ—laining these and to shew us what was meant by the burning of this fire unto the lowest hell Vers 23. I will heap mischiefs upon them I will spend mine arrows upon them That is I
will strike them with many plagues and they shall be wounded with them as with arrows suddenly and unexpectedly according to that Zaâ—h 9. 14. The Lord shall be seen over them and his arrows shall go forth as the lightning c. Vers 24. They shall be burnt with hunger That is consumed as with a fire by famine which maketh mens visages blacker then a cole c. Lam. 4. 8. Their visage is blacker then a cole they are not known in the streets their skinne cleaveth to their bones it is withered it is become like a stick And devoured with burning heat and with bitter destruction By burning heat as most Expositours conceive is meant the burning carbuncle or plaguesore a fiery ulcer on the body and therefore the same word though there translated burning coles is joyned with the pestilence Hab. 3. 5. Before him went the pestilence and burning coles went forth at his feet and so likewise by bitter destruction is meant the pest and other terrible sicknesses whereby God soon cutteth off the life of man with bitternesse Psal 91. 5 6. Thou shalt not be afraid for the terrour by night nor for the arrow tht flieth by day Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day I will also send the teeth of beasts upon them with the poison of serpents of the dust That is that hide themselves in the dust or that feed of the dust implying that as the wild beasts should kill them by force so the serpents also by secret subtilâ—y Vers 25. The sword without and terrour within shall destroy both the young man c. That is they that are abroad shall be slain with the sword and they that are within shall die with very terrour and fear thus according to the very letter of the words we may very well understand this place but yet some by terrour understand the terrible sword Vers 26. I said I would scatter them into corners c. God speaketh here after the manner of men but the generall drift of the words is this that their wickednesse provoked him almost utterly to destroy them but that he had respect to his own glory Vers 27. Were it not that I feared the wrath of the enemy lest their adversaries should behave themselves strangely c. Two severall wayes these words may be understood for first by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should imploy in punishing the sinnes of the people and then that which follows lest their adversaries should behave themselves strangely must be understood of the enemies strange and inhumane dealing with his people and so that this is alledged as one reason why the Lord did not let loose the enemies to destroy his people though their sinnes did mightily provoke him thereto to wit lest the enemy should in their boundlesse fury use them with such strange unheard of cruelty as God could not though angry endure his people should suffer and then the last branch contains another reason lest they should say Our hand is high and the Lord hath not done all this But secondly by the wrath of the enemy may be meant the proud insolency and madnesse of their enemies puft up with the good successe of their warres against Gods people and this the most of Expositours agree to And if we understand it thus then the words following are added by way of explaining this lest their adversaries should behave themselves strangely to wit in saying our hand is high and the Lord hath not done all this wherein their ascribing the glory of their victories to their own prowesse and power and not unto God is termed a strange behaviour either because therein they did as we may say make strâ—nâ—e of the matter as if all those evils that had befallen the Israelites were not the effects of Gods displeasure against them as if he had no hand at all in it but that all was to be ascribed to themselves or else because in this their pride they did so strangely exalt themselves above that they did before as if they were not the same men they were before or as if they had forgotten indeed themselves to be men and so then the drift of this verse is this that the reason why God would not by their enemies bring his people so near to utter destruction as their sinnes deserved was onely this lest their enemies should hereupon exalt and advance themselves and boast as if without Gods help they had done all they had done of which mad and strange insolency it is that David speaks Psal 140. 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Vers 28. For they are a nation void of counsel neither was there understanding in them Some referre this to the enemies of Gods people of whom he had spoken in the foregoing words but it is doubtlesse spoken of the Israelites as is manifest in the following words O that they were wise c. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them as to make the remembrance of them cease from among men as he had said before vers 26. even because they were a nation void of counsel neither was there any understanding in them that is they were so blinded and hardened in their sinnes that they could not or would not see either what was like to be for their welfare here or eternally hereafter when the Lord did punish them what it was that had brought those plagues and miseries upon them Vers 29. Oh that they were wise that they understood this that they would consider their latter end That is oh that they would beforehand consider what the end will be of such stubborn rebellious courses that so by true repentance they might prevent these miseries which in the end will else certainly come upon them Vers 30. How should one chase a thousand c. That is seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight Levit. 26. 8. and this they had found true in many strange victories they had gotten wherein a handfull of them to speak of had defeated whole armies of their adversariâ—s how should it come to passe quite contrary that one of their enemies should chase a thousand of them and that two of their enemies should put ten thousand of them to flight except their rock had sold them and the Lord had shut them up that is except the Lord who is their rock and their onely stay strength and refuge had delivered them up into the power and hands of their enemies to be their slaves and vassals for so this phrase of shutting up is elsewhere used as Psal 31. 7 8. Thou hast known my soul in adversities and hast not shut me up into the hand 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.
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
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