rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ—… which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â—… ark and the * Exod. 25. 2â—… table and the * Exod. 25. 3â—… candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â—… the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And †Heb. 〈◊〉 〈◊〉 of the 〈◊〉 under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiâ—…e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 41 And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheâ—…a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉 Numb 1. 7. and â—… 3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ—… they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â—… by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
made by the workmen whereas the Urim and Thummim seems to have been made immediately by God or by Moses with Gods direction of the latter Lev. 8. because the stones are implyed in the breast-plate as a part of it and being fastened to it whereas there he onely mentions what was put in by Moses himself There are other conjectures as that it was the name Jehovah or some visible representations c. But such conjectures are easily denied as affirmed It is therefore more modest and reasonable to be silent where God is silent than to indulge our selves in boundless and groundless fancies It may suffice us to know that this was a singular piece of Divine Workmanship which the High-priest was obliged to wear upon solemn occasions as one of the conditions upon which God engaged to give him answers Which answers God might give to him either by inward suggestion to his mind or by a vocal expression to his ear But which of those ways or whether by any other way it is needless now to search and impossible certainly to discover and they shall be upon Aarons heart when he goeth in before the LORD and Aaron shall bear the judgment of the children of Israel q A short speech As the testimony is oft put for the ark of the testimony so is the judgment here for the breast-plate of judgment i. e. that breast-plate which declared the judgment or oracle or mind of God to the Israelites in those cases which they brought to the Lord. upon his heart before the LORD continually r i. e. At all times when he shall appear before the Lord in the holy-place 31 And thou shalt make the robe of the ephod s Not the Ephod it self for that was prescribed before ver 6. but a long and loose robe called the robe of the Ephod because it was worn next under it and was girded about the High-priests body with the curious girdle of the Ephod all of blue 32 And there shall be an hole in the top of it in the midst thereof it shall have a binding of woven work round about the hole of it as it were the hole of an habergeon that it be not rent 33 And beneath upon the ‖ Or Skirts hem of it thou shalt make pomegranates t The figures of Pomegranates but flat and embroidered of blue and of purple and of scarlet round about the hem thereof and bells u By the sound whereof the people might be admonished of the work which the Priest was employed in and thereby be provoked to joyn their affections and devotions with his These pomegranates and bels might note either 1. the qualifications of the Priest who was both to declare or give forth the sound of pure and wholesome doctrine and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation Or 2. The glorious atchievements of Christ who caused the sound of his doctrine to be heard by all men and offered up himself as a sacrifice to God for a sweet-smelling savour Eph. 5. 2. of gold between them round about 34 A golden bell and a pomegranate a golden bell and a pomegranate upon the hem of the robe round about 35 * Ecclesiastic 45. 9. And it shall be upon Aaron to Minister and his sound shall be heard when he goeth in unto the holy place before the LORD and when he cometh out that he die not u For his disobedience or carelesness For though the matter might seem small in it self yet it was an errour in Gods worship wherein God is more severe than in other things and it was an errour of the High-priest who had more knowledge of Gods mind herein and was obliged to more care and diligence not onely for himself but for the influence of his bad example upon the people 36 And thou shalt make a plate x Like an half coronet reaching as the Iews say from ear to ear of pure gold and grave upon it like the engravings of a signet HOLINESS TO THE LORD y To mind the Priest of his special consecration to God and of that singular â—…oliress which was required of him as at all times so especially in his approaches to God It might also represent Christ who is called the holy one of God and who is a crowned Priest or both King and Priest 37 And thou shalt put it on a blue lace z The words may be rendered thou shalt put it on or bind it as the vulgar renders it with a blue lace to wit upon the mitre as it follows that it may be upon the mitre upon the fore-front of the mitre it shall be 38 And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things a Either 1. that he being consecrated to God for this end that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God might bear the punishment for any miscarriage committed therein which he could have prevented Or rather 2. that he being an holy person and appointed by God to make a typical reconciliation for the 〈◊〉 of the people and to intercede for them might take away or obtain from God the pardon of their iniquity wherewith even their holy things are defiled if God should severely mark what is amiss in them Which sence the last words of the verse favour And the High-Priest was herein eminently a Type of Christ who properly and truly bare and took away the iniquity of his peoples holy things by his sacrifice and intercession which the children of Israel shall hallow in all their holy gifts b i. e. Shall separate or consecrate unto God in all their offerings or gifts If there be any thing amiss either in the thing offered or in the manner of offering God upon the Priests intercession will pardon it and it shall be alwayes c i. e. At all times of his solemn appearance before God upon his forehead that they may be accepted before the LORD 39 And thou shalt embroider the coat d This was a loose and large garment made with sleeves worn under the Ephod reaching down to the seet which was girt with a girdle Lev. 8. 7. of fine linen and thou shalt make the mitre of fine linen and thou shalt make the girdle of needle-work 40 And for Aarons sons thou shalt make coats e Not of woollen Ezek. 44. 17. but of linnen Exod. 39. 27. These were Ephods 1 Sam. 22. 18. and thou shalt make for them girdles and bonnets shalt thou make for them for glory and for beauty 41 And thou shalt put them upon Aaron thy brother and his sons with him and * chap. 29. â—… and 30. 30. shalt anoint them and †Heb. fill their hand consecrate them f Heb. fill their hands i. e. present them to God with part
is unto me verse 31. you shall account it holy as I do 33 Whosoever compoundeth any like it or whosoever putteth any of it upon a stranger n The word stranger is commonly used to note the Gentiles or such as were not of Israels race but sometimes it notes those that are not of the Priestly race as Exod. 29. 33. Levit. 22. 12 13. And so it seems to be here And if any of the Kings were anointed with this oil it was done by Gods special appointment who may dispence with his own Laws * Gen. 17. 1â—… shall even be cut off from his people 34 And the LORD said unto Moses take unto thee sweet spices stacte and onycha and Galbanum o The Jews themselves are not agreed what these were and it concerns not Christians much to know the use of them being abolished It is evident they were each of them sweet spices and therefore this Galbanum was not of the common kind which gives a very bad sent these sweet spices with pure frankincense of each shall there be a like weight p Heb. Alone shall be with alone i. e. Each of these alone shall be with another alone to wit in equal quantity Or it may note that each of these was to be taken and beaten a part and then mixed together Or it shall be alone alone i. e. absolutely and certainly alone the doubling of the word increasing the signification and thus it doth not belong to all the ingredients because the Hebrew verb is here of the singular number but onely to the Frankincense and the sense may be that whereas the other things shall be tempered together the Frankincense should be alone which may seem most agreeable both to the common use of Frankincense and to its differing nature from the other things mentioned two of them at least being confessedly liquid things 35 And thou shalt make it a perfume a confection after the art of the apothecary †Heb. salâ—… tempered together q Heb. Salted either 1. properly for salt was to be offered with all offerings Levit. 2. 13. And the Hebrew Doctors tell us that six eggshels full of salt were used or 2. Metaphorically well mixed together as salt was with things either offered to God or eaten by man pure r Of the best of each kind of drugs the most perfect and uncorrupted and holy 36 And thou shalt beat some of it s So much as is sufficient for the daily incense very small and put of it before the testimony in the tabernacle †Heb. of 〈◊〉 ing of the congregation * chap. 29. â—… Lev. 16. 2. where I will meet with thee it shall be unto you most holy 37 And as for the perfume which thou shalt make ye shall not make to your selves according to the composition thereof it shall be unto thee holy for the LORD 38 Whosoever shall make like unto that to smell thereto shall even be cut off from his people CHAP. XXXI 1 AND the LORD spake unto Moses saying 2 See I have called by name Bezaleel the son of Uri the son of Hur a He seems to be the same mentioned 1 Chron. 2. 20. of the tribe of Judah 3 And I have filled him with the spirit of God b Which was now necessary because the Israelites in Egypt wanted ingenuous education to learn these things and therefore needed inspiration in c Or with the following clauses being explicatory of the former shewing what gifts of the spirit God had filled him with to wit Wisdom c. wisdom and in understanding and in knowledge and in all manner of workmanship 4 To devise cunning works to work in gold and in silver and in brass 5 And in cutting of stones to set them and in carving of timber to work in all manner of workmanship 6 And I behold I have given with him Aholiab the son of Ahisamach of the tribe of Dan and in the hearts of all that are wise-hearted d That have wisdom and skil sufficient to do these things under the inspection and direction of Bezaleel and Aholiab the principal workmen I have put wisdom that they may make all that I have commanded thee 7 The tabernacle of the congregation and the ark of the testimony and the mercy-seat that is thereupon and all the †Heb. vessel furniture of the tabernacle 8 And the table and his furniture and the pure candlestick with all his furniture and the altar of incense e So called by way of eminency not onely because it was made of pure gold and was not defiled with blood for so some other things were but especially to mind the Priests of their duty in keeping it neat and clean it being more subject to defilement than other things 9 And the altar of burnt-offering with all his furniture and the laver and his foot 10 And * â—…h 39. 1. c. the clothes of service f Wherein the Ark and other sacred utensils were wrapped up when they were to be removed See Exod. 35. 19. and Numb 4. and the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 11 And the anointing oil and †Heb. incense of 〈◊〉 sweet incense for the holy place according to all that I have commanded thee shall they do 12 And the LORD spake unto Moses saying 13 Speak thou also unto the children of Israel saying Verily my sabbaths ye shall keep g This precept is here repeated either 1. to shew the chief use of the Tabernacle and all this cost and trouble about it to wit that they might there acceptably serve God as in some measure upon every day so especially upon the Sabbath day Or rather 2. to restrain the time for the doing of the forementioned works q. d. Though the work of the Tabernacle and utensils be holy and for an holy use yet I will not have it done upon my holy day The sabbath was not made for them but they for it and therefore they shall give place to it for it is a sign between me and you h The sabbath is a fivefold sign 1. Commemorative of Gods creation of and Dominion over them and all other things to whom they do hereby profess their subjection 2. Indicative shewing that they were made to be holy and that their sanctification can be had from none but from God as it here follows and from the observation of Gods days and appointments 3. Distinctive whereby they owned themselves to be the Lords peculiar people by a religious keeping of those Sabbaths which the rest of the World grossely neglected and profanely scossed aâ—… 4. Prâ—…figurative of that rest which Christ should purchase for them to wit a rest from the burden of the ceremonial and from the curâ—…s and rigours of the moral Law as also from sâ—…n and the wrath of God for ever See
upon the hem of the robe round about between the pomegranates 26 A bell and a pomegranate a bell and a pomegranate round about the hem of the robe to minister in as the LORD commanded Moses 27 And they made coats of fine linen of woven work for Aaron and for his sons 28 And a mitre of fine linen and goodly bonnets of fine linen and * chap. 28. 〈◊〉 linen breeches of fine twined linen 29 And a girdle of fine twined linen and blue and purple and scarlet of needle-work as the LORD commanded Moses 30 And they made the plate of the holy crown of pure gold and wrote upon it a writing like to the ingravings of a signet * chap. 28. 〈◊〉 HOLINESS TO THE LORD 31 And they tied unto it a lace of blue to fasten it on high upon the mitre as the LORD commanded Moses 32 Thus was all the work of the tabernacle of the tent of the congregation finished and the children of Israel did according to all that the LORD commanded Moses so did they 33 And they brought the tabernacle unto Moses the tent and all his furniture his taches his boards his bars and his pillars and his sockets 34 And the covering of rams skins died red and the covering of badgers skins and the vail of the covering 35 The ark of the testimony and the staves thereof and the mercy-seat 36 The table and all the vessels thereof and the shew-bread 37 The pure candlestick with the lamps thereof even with the lamps to be set in order and all the vessels thereof and the oyl for light 38 And the golden altar and the anointing oyl and †Heb. the incense of sweet spices the sweet incense and the hanging for the tabernacle-door 39 The brazen altar and his grate of brass his staves and all his vessels the laver and his feet 40 The hangings of the court his pillars and his sockets and the hanging for the court-gate his cords and his pins and all the vessels of the service of the tabernacle for the tent of the congregation 41 The cloaths of service to do service in the holy place and the holy garments for Aaron the priest and his sons garments to minister in the priests office 42 According to all that the LORD commanded Moses so the children of Israel made all the work 43 And Moses did look upon all the work and behold they had done it as the LORD had commanded even so had they done it and Moses blessed them a i. e. Both the people for their liberal contribution and the workmen for their great care and industry CHAP. XL. 1 AND the LORD spake unto Moses saying 2 On the first day of the first month a To wit Of the second year after their coming out of Egypt as is evident shalt thou set up the tabernacle of the â—…nt of the congregation 3 And thou shalt put therein the ark of the testimony and cover the ark with the vail 4 And * chap. 26. 35. thou shalt bring in the table and set in order †Heb. the order â—…hereof the things that are to be set in order upon it b The vessels belonging to it and the shew-bread Eâ—…od 25. 29 30. and thou shalt bring in the candlestick and light the lamps thereof 5 And thou shalt set the altar of gold for the incease before the ark of the testimony and put the hanging of the door to the tabernacle 6 And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent c i. e. The Tabernacle which is covered with a Tent. See Exod. 35. 11. Though elsewhere the words Tabernacle and Tent are promiscuously used of the congregation 7 And * chap. 30. 18. thou shalt set the laver between the tent of the congregation and the altar and shalt put water therein 8 And thou shalt set up the court round about and hang up the hanging at the court-gate 9 And thou shalt take the anointing oil and * chap. 30. 26. anoint the tabernacle and all that is therein and shalt hallow it and all the vessels thereof and it shall be holy 10 And thou shalt anoint the altar of the burnt-offering and all his vessels and sanctifie the altar and * chap. 29. 37. it shall be an altar †Heb. holiness of holinesses most holy 11 And thou shalt anoint the laver and his foot and sanctifie it 12 And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation and wash them with water 13 And thou shalt put upon Aaron the holy garments and anoint him and sanctifie him that he may minister unto me in the priestsoffice 14 And thou shalt bring his sons and cloath them with coats 15 And thous shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office for their anointing shall surely be an everlasting priest-hood d i. e. A sign or seal that their Priesthood shall continue as long as their policy lasts till the coming of the Messias He signifies that this unction should be sufficient for all succeeding Priests they should not need to be anointed again except the successive High-priests See Exod. 29. 7 29. Levit. 4. 3. and 16. 32. and 21. 10. throughout their generations 16 Thus did Moses according to all that the LORD commanded him so did he 17 And it came to pass in the first month in the second year c After their coming out of Egypt Numb 7. 1. on the first day of the month that the tabernacle was reared up 18 And Moses reared up the tabernacle and fastned his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars 19 And he spread abroad the tent over the tabernacle and put the covering of the tent above upon it as the LORD commanded Moses 20 And he took and put * chap. 25. 16. the testimony into the ark and set the staves on the ark and put the mercy-seat above upon the ark 21 And he brought the ark into the tabernacle and * chap. 35. 1â—… set up the â—…ail of the covering and covered the aâ—…k of the 〈◊〉 as the LORD commanded Moses 22 And he put the table in the tent of the congregation upon the side of the tabernacle northward without the vail 23 And he set the bread in order upon it before the LORD as the LORD had commanded Moses 24 And he put the candlestick in the tent of the congregation over against the table on the side of the tabernacle southward 25 And he lighted the lamps before the LORD as the LORD commanded Moses 26 And he put the golden altar in the tent of the congregation before the vail 27 And he burnt sweet incense thereon as the LORD commanded Moses f This is wisely and seasonably added because this was a
His family as Gen. 7. 1. to wit the Priests and Levites See Numb 1. 49. 7 And he shall take the two goats and present them before the LORD at the door of the tabernacle of the congregation 8 And Aaron shall cast lots upon the two goats one lot for the LORD m For the Lords use and service by way of sacrifice Both this and the other Goat typified Christ this in his death and passion for us that in his Resurrection for our deliverance and the other lot for the †Heb. Azazel scape-goat 9 And Aaron shall bring the goat upon which the LORDS lot †Heb. went up fell n So the lot is said to fall Ionah 1. 7. Act. 1. â—…6 Heb. went up to wit out of the vessel into which the lots were put and out of which they were brought up and offer him foâ—… a sin-offering 10 But the goat on which the lot fell to be the scape-goat shall be presented alive before the LORD to make an atonement with him o In manner hereafter expressed ver 21. 22. and to let him go for a scape-goat into the wilderness 11 And Aaron shall bring the bullock p Mentioned in general ver 6. The ceremonies whereof are here particularly described This was a differing bullock or heifer from that Numb 19. as appears by comparing the places of the sin offering which is for himself and shall make an atonement for himself and for his house and shall kill the bullock of the sin offering which is for himself 12 And he shall take a censer full of burning coals of fire from off the altar q To wit of burnt-offering where the fire was alwayes burning and whence fire was taken for such uses as these before the LORD and his hands full of sweet incense r Of which see Exod. 30. 34 35 38. beaten small and bring it within the vail s i. e. Into the Holy of holieâ—… ver 2. 13 And he shall put the incense upon the fire t Which was in the censer ver 12. before the LORD that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not u For so gross an errour committed in the highest acts of worship and that by an High-Priest whose knowledge and function was a great aggravation to his sin 14 And * Heb. 9. 13. and 10. 4. he shall take of the blood of the bullock and * chap. 4. 6. sprinkle it with his finger upon the mercy-seat x To teach us that God is mercifull to sinners onely through and for the blood of Christ. eastward y i. e. With his face east-ward or upon the eastern part of it towards the people who were in the court which lay east-ward from the Holy of holies which was the most western part of the Tabernacle This signified that the High-priest in this act represented the people and that God accepted it on their behalf and before the mercy-seat z On the ground shall he sprinkle of the blood with his finger seven times 15 Then shall he kill a Either this was done before he entred into the Holy of holies though it be mentioned after such trans-placings of passages being not unusual or rather he went out of the Holy of holies and killed it and then returned thither again with its blood and this agrees best with the text nor are transpositions to be allowed without necessity And whereas the High-priest is said to be allowed to enter into that place but once in a year that is to be understood but one day in a year though there seems to have been occasion of going in and coming out more than once upon that day the goat of the sin-offering that is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy-seat and before the mercy-seat 16 And he shall make an atonement for the holy place b Of which see below ver 19 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13. because of the uncleannesses of the children of Israel c For though the people did not enter into that place yet their sins entred thither and would hinder the effects of the High-priests mediation on their behalf if God was not reconciled to them and because of their transgressions in all their sins and so shall he do for the tabernacle of the congregation that †Heb. dwelleth remaineth among them in the midst of their uncleannesses d Encompassed with their sins being in the midst of a sinfull people who defile not themselves onely but also Gods Sanctuary as God complains Ezek. 23. 38 39. 17 * Luk. 1. 10. And there shall be no man in the tabernacle †Heb. of meeting Exod. 29. 42. of the congregation e i. e. In the holy place where the Priests and Levites were at other times This was commanded for the greater reverence to the Divine Maiesty then in a more special manner appearing and that none of them might cast an eye into the Holy of holies as the High-priest went in or came out when he goeth in to make an atonement in the holy place untill he come out and have made an atonement for himself and for his houshold and for all the congregation of Israel 18 And he shall go out unto the altar f To wit the altar of incense where the blood of sacrifices was to be put Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement Exod. 30. 10. and which is most truly and properly said to be before the Lord i. e before the place where God in special manner dwelt to wit the Holy of holies Some understand it of the altar of burnt-offerings because he is said to go out to it But that going out relates not to the Tabernacle but to the Holy of holieâ—… into which he was said to go in ver 17. Add to this that this 〈◊〉 which is atoned by the High-priest seems to be in that place where he onely might now come and therefore in the Holy place called here the Tabernacle from which all other priests were for this day excluded whereas the altar of burnt-offerings was without the Holy place or Tabernacle to wit at the door of it and in the court of the Priests that is before the LORD and make an atonement for it and shall take of the blood of the bullock and of the blood of the goat and put it upon the horns of the altar round about 19 And he shall sprinkle of the blood upon it with his finger seven times g To signify its perfect cleansing seven being a number of perfection and our perfect reconciliation by the blood of Christ here represented and cleanse it and hallow it from the uncleannesses of the
Aaron and his sons shall be all the service of the sons of the Gershonite in all their burdens and in all their service and ye shall appoint unto them in charge all their burdens 28 This is the service of the families of the sons of the sons of Gershon in the tabernacle of the congregation and their charge shall be under the hand g Under his conduct and direction Thus the hand of Hige Esâ—…h 2. 3. is his care and custody of Ithamar the son of Aaron the priest 29 As for the sons of Merari thou shalt number them after their families by the house of their fathers 30 From thirty years old and upward even unto fifty years old shalt thou number them every one that entreth into the †Heb. warfare service to do the work of the tabernacle of the congregation 31 And * chap. 3. 36. this is the charge of their burden according to all their service in the tabernacle of the congregation * Exod. 26. 15. the boards of the tabernacle and the bars thereof and the pillars thereof and sockets thereof h Which were as the feet upon which the pillars stood of which see Exod. 38. 27. 32 And the pillars of the court round about and their sockets and their pins and their cords with all their instruments and with all their service and by name i Every part and parcel therefore shall be put in an inventory which is required here rather than in the foregoing particulars partly because these were much more numerous than the former partly because being meaner things and such as might easily be supplied they might otherwise have been neglected and partly to teach us that God esteems nothing small in his worship and service and that he expects his will should be observed in the minurest circumstances ye shall reckon the instruments of the charge of their burden 33 This is the service of the families of the sons of Merari according to all their service in the tabernacle of the congregation under the hand of Ithamar the son of Aaron the priest 34 And Moses and Aaron and the chief of the congregation numbred the sons of the Kohathite after their families and after the house of their fathers 35 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 36 And those that were numbred of them by their families were two thousand seven hundred and fifty 37 These were they that were numbred of the families of the Kohathites all that might do service in the tabernacle of the congregation which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses 38 And those that were numbred of the sons of Gershon throughout their families and by the house of their fathers 39 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 40 Even those that were numbred of them throughout their families by the house of their fathers were two thousand and six hundred and thirty 41 These are they that were numbred of the families of the sons of Gershon of all that might do service in the tabernacle of the congregation whom Moses and Aaron did number according to the commandment of the LORD 42 And those that were numbred of the families of the sons of Merari throughout their families by the house of their fathers 43 From thirty years old and upward even unto fifty years old every one that entreth into the service for the work in the tabernacle of the congregation 44 Even those that were numbred of them after their families were three thousand and two hundred k Here appears the wisdom of Divine providence that whereas in the Kohathites and Gershonites whose burdens were fewer and easier there were but about a third part of them which were fit for service the Merarites whose burdens were more and heavier had above one half of them fit for this work 45 These be those that were numbred of the families of the sons of Merari whom Moses and Aaron numbred according to the word of the LORD by the hand of Moses 46 All those that were numbred of the Levites whom Moses and Aaron and the chief of Israel numbred after their families and after the house of their fathers 47 From thirty years old and upward even unto fifty years old every one that came to do the service of the ministery and the service of the burden in the tabernacle of the congregation 48 Even those that were numbred of them were eight thousand and five hundred and fourscore l Which number was much inferiour to any other Tribe for the reasons mentioned on Numb 3. 39. 49 According to the commandement of the LORD they were numbred by the hand of Moses every one according to his service and according to his burden thus were they numbred of him as the LORD commanded Moses CHAP. V. 1 AND the LORD spake unto Moses saying 2 Command the children of Israel that they put out of the camp a In which the people dwelâ—… as afterward cut of the cities and towns that they might not converse with others and infect them every * Lev. 13. 3 46. leper and every one that hath â—…n * Lev. 15. 2. issue b To wit of genital seed in men or of blood in women in their seasons and whosoever is defiled by the * chap. 9. 6 10. and 19. 11. and 31. 19. dead c i. e. By the touch of the dead See Levit. 21. 1. Numb 6. 6. 3 Both male and female shall ye put out without the camp shall ye put them that they defile not their camps d By which caution God would intimate the possibility and danger of mens being made guilty by other mens sins and the necessary duty of avoiding intimate converse with wicked men in the midst whereof I dwell e By my special and gracious presence and therefore the permission of such impurities is the greater injury and provocation to me as being done in my sight and reflecting dishonour upon my Name 4 And the children of Israel did so and put them out without the camp as the LORD spake unto Moses so did the children of Israel 5 And the LORD spake unto Moses saying 6 Speak unto the children of Israel * Lev. 6. 3. when a man or a woman shall commit any sin that men commit f Heb. any sins of men i. e. either 1. of common infirmity or such sins as men commit through humane frailty for if this were done knowingly and willingly a greater punishment was appointed See Lev. 6. 5 6. Or rather 2. sins against men or belonging to men to wit deceits or wrongs whereby other men are injured of which he manifestly speaks as appears from ver 7 8.
his service See Exod. 19. 10 15. Levit. 14. â—… them 7 And thus shalt thou do unto them to cleanse them sprinkle water †Heb. of sin chap. 19. 9. of purifying d Heb. Of sin i e. for the expiation of sin This water was mixed with the ashes of a red heiâ—…er Numb 19. 9. which therefore may seem to have been prescribed before though it be mentioned after such kind of transplacings of passages being frequent in Scripture upon them and †Heb. let them cause a rasor to pass over c. let them shave all their flesh e Which external rite signified the cutting off their inordinate concupiscences of earthly things and that singular purity of heart and life which is required in the Ministers of God See Isa. 52. 11. 2 Tim. 2. 21. and let them wash their cloths and so make themselves clean 8 Then let them take a young bullock with his * Lev. 2. 2. meat-offering even fine flour mingled with oil and another young bullock e The same sacrifice which was offered for a sin-offering for the whole congregation Levit. 4. because the Levites came in the stead of all the first-born which did in a manner represent the whole congregation shalt thou take for a sin offering 9 And thou shalt bring the Levites before the tabernacle of the congregation and thou shalt gather the whole assembly of the children of Israel together 10 And thou shalt bring the Levites before the LORD and the children of Israel f Not all of them which was impossible but some in the name and stead and by the appointment of all to wit either the first-born or rather the Princes or Chiefs of each Tribe who used to transact things in the name of their Tribes Whereby they signified their transferring of that right of Ministring to God from the first-born in whose hands it formerly was unto the Levites and their renouncing of their interest in the Levites from whom they might otherwise have expected help by their persons or purses as they diâ—… from other Tribes in their common concernments and 〈◊〉 intire resignation and dedication of them to God service as the person offering by laying his hand upon the head of his 〈◊〉 Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God shall put their hands upon the Levites g. 11 And Aaron shall †〈◊〉 offer the Levites before the LORD for an ‖ 〈◊〉 〈◊〉 offering h Heb. For a wave-offering Of which see Exod. 29. 24. Not that Aaron did so wave them which he could not do but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world whereby they might signifie their readiness to serve God according to their capacity wheresoever they should be Though the word may be taken more generally for any offering made to God as Exod. 35. 22. of the children of Israel that †Heb. 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 c. they may execute the service of the LORD 23 And the Levites shall lay their hands upon the heads of the bullocks i To signifie that they were offered by them and for them See Exod. 29. 16 19. Levit. 1. 4. and 3. 2. and 4. 4. and thou shalt offer the one for a sin offering and the other for a burnt-offering unto the LORD to make an atonement for the Levites 13 And thou shalt set the Levites before Aaron and before his sons k i. e. Put them into the power of Aaron and his sons to employ them in holy ministrations for so that phrase is sometimes used as Gen. 13. 9. the land is before thee i. e. in thy power to use or enjoy it Or setting the Levites before them did signifie the giving the Levites to them or to their service and offer them for an offering unto the LORD l For to him they were first properly offered and by him given to the Priests in order to his service 14 Thus shalt thou separate the Levites from among the children of Israel and the Levites shall be * chap. 3. 45. mine 15 And after that shall the Levites go in m To wit into the Court where they were to wait upon the Priests at the Altar of burnt-offering and at present into the Tabernacle to take it down and set it up to do the service of the tabernacle of the congregation and thou shalt cleanse them and offer them for an offering 16 For they are wholly given unto me n By the peoples consent as well as taken as it follows by my choice and command See Numb 3. 9. from among the children of Israel in stead of such as open every womb * chap. 3. 13. Exod. 13. 2. Luk. 2. 23. even in stead of the first-born of all the children of Israel have I taken them unto me 17 * Exod. 13. 2 12 15. chap. 3. 13. Luk. 2. 23. For all the first-born of the children of Israel are mine both man and beast on the day that I smote every first-born in the land of Egypt I sanctified them for my self 18 And I have taken the Levites for all the first-born of the children of Israel 19 And * chap. 3. 9. I have given the Levites as a †Heb. given gift to Aaron and to his sons from among the children of Israel to do the service of the children of Israel o i. e. To serve God in their stead and behalf to do what otherwise they had been obliged to do in their own persons in the tabernacle p How in it see on ver 15. of the congregation and * chap. 1. 53. to make an atonement for the children of Israel q Not by offering sacrifices which the Priests alone might do but by assisting the Priests in that expiatory work and by a diligent performance of all the parts of their office whereby God was pleased both with them and with the people that there be no plague r This is added as a reason why God appointed them to serve in or about the Tabernacle that they might watch and guard it and not suffer any of the people to come near it or meddle with holy things which if they did it would certainly bring a plague upon them among the children of Israel when the children of Israel come high unto the sanctuary 20 And Moses and Aaron and all the congregation of the children of Israel did to the Levites according unto all that the LORD commanded Moses concerning the Levites so did the children of Israel unto them 21 And the Levites were purified s Which was done by washing and sprinkling and sacrifices See Levit. 15. 13 14 15. Numb 19. 11 c. and they washed their clothes and Aaron offered them as an offering before the LORD and Aaron made an atonement for them to cleanse
with the cities thereof in the coasts even the cities of the countrey round about 34 And the children of Gad built z i. e. Repaired and fortified as that word is oft used as 1 King 12. 25. 2 King 14. 22. 2 Chron. 8. 1. and 11. 5 c. and 26. 2. Dan. 4. 30. For they neither had need nor leasure as yet to do more the old cities not being burnt and ruined as divers in Canaan were Dibon and Ataroth and Aroer 35 And Atroth Shophan and * Verse 1 3. Iazâ—…r Jaazer and Jogbehah 36 And * Verse 3. Nimrah Beth-nimrah and Beth-haran fenced cities and folds for sheep 37 And the children of Reuben * chap. 21. 27. built Heshbon and Elealeh and Kirjathaim 38 And Nebo a Of which city see Deut. 34. 1. Ier. 48. 1. and Baal-meon * See Verse 3. Josh. 23. 7. their names being changed b Either because conquerors of places use to do so or because the names of other Gods which Nebo and Baal-meon unquestionably were were not to be mentioned Exod. 23. 13. especially at the first settling of the Israelites there that the very remembrance of the Idols might be blotted out and so the temptation to Idolatry removed though afterwards when that danger was over they were called by their old names again Ios. 13. 17 20 and Shibmah and †Heb. they called by names the names of the cities gave other names unto the cities which they builded 39 And the children of * Gen. 50. 23. Machir the son of Manasseh went to Gilead and took it c i. e. Part of it or Gilead is here taken more strictly See above on ver 29. and Gen. 31. 21. Deut. 3. 12 13. and dispossessed the Amorite which was in it 40 And Moses * Deut. 3. 12 13 15. gave Gilead unto Machir the son of Manasseh d i. e. Not to Machir himself who doubtless was long since dead see Gen. 50. 23. the family or posterity of Machir which are called by their fathers name as the names of Abraham Act. 7. 16. of Isaac Amos 7. 9. of Iacob or Israel frequently of Iudah and Simeon Iudg. 1. 3. of David 1 King 12. 6. are manifestly put for their posterity and he dwelt therein 41 And * Deut. 3. 14. Josh. 13. 30. Jair the son of Manasseh e Called here the son of Manasseh partly because he was so by his mother 1 Chron. 2. 21 22. and partly because he joyned himself with the Manassites in this expedition and settled himself among them went and took the small towns thereof and called them Havoth-jair 42 And Nobah f Who though not elsewhere named was doubtless an eminent person of the Tribe of Manasseh went and took Kenath and the villages †Heb. daughters thereof and called it Nobah after his own name CHAP. XXXIII 1 THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies a i. e. In great number and exact order as armies march and they did Exod. 12. 37 38 and 13. 18. under the hand of Moses and Aaron 2 And Moses wrote their goings out according to their journeys by the commandment of the LORD b Who would have this done partly to evince the truth of the history partly to preserve the remembrance of Gods glorious and miraculous works both of judgment and mercy towards his people and thereby to confirm their faith in their present difficult undertaking and these are their journeys according to their goings out 3 And they * Exod. 12. 37. departed from Rameses c Whither they all repaired by Moses his order from all parts of the land in the first month on the fifteenth day of the first month on the morrow after the passover the children of Israel went out * Exod. 14. 8. with an high hand in the sight of all the Egyptians d See Exod. 14. 8. Numb 15. 30. 4 For the Egyptians buried all their first-born * Exod. 12. 〈◊〉 which the LORD had smitten among them * Exod. 12. 〈◊〉 18. 11. Isa. 21. 9. 19. 1. upon their gods e Either 1. their princes and rulers who are sometimes called gods in Scripture and so this is added by way of amplification God flew their first-born not onely of the meaner sort but even of their King and princes Or 2. their falsegods to wit those beasts which the brutish Egyptians worshipped as Gods which were killed with the rest for the first-born both of men and beasts were then killed Exod. 13. 15. See more on Exod. 12. 12. and 18. 11. also the LORD executed judgment 5 And the children of Israel removed from Rameses and pitched in Succoth 6 And they departed from * Exod. 13. â—… Succoth and pitched in Etham which is in the edge of the wilderness 7 And they * Exod. 1â—…â—… removed from Etham and turned again unto Pi-hahiroth which is before Baal-zephon and they pitched before Migdol 8 And they departed from before Pi-hahiroth and * Exod. 1â—…â—… 15. 22 23. passed through the midst of the sea into the wilderness and went three dayes journey in the wilderness of Etham and pitched in Marah 9 And they removed from Marah and * Exod. 1â—…â—… came unto Elim and in Elim were twelve fountains of water and threescore and ten palm-trees and they pitched there 10 And they removed from Elim and encamped by the Red-sea f i. e. By another part of that Sea which they passed over 11 And they removed from the Red-sea and encamped in the * Exod. 1â—… â—… wilderness of Sin 12 And they took their journey out of the wilderness of Sin and encamped in Dophkah 13 And they departed from Dophkah and encamped in Alush 14 And they removed from Alush and encamped at * Exod. 1â—… â—… Rephidim where was no water for the people to drink 15 And they departed from Rephidim and pitched in the * Exod. 16. â—… wilderness of Sinai 16 And they removed from the desert of Sinai and pitched * chap. 11. 〈◊〉 at ‖ That is 〈◊〉 of lust Kibroth-hattaavah 17 And they departed from Kibroth-hattaavah and * chap. 11. 〈◊〉 encamped at Hazeroth 18 And they departed from Hazeroth and pitched in Rithmah g A place in the wilderness of Paran near Kadesh-barnea 19 And they departed from Rithmah and pitched at Rimmon-parez 20 And they departed from Rimmon-parez and pitched in Libnah 21 And they removed from Libnah and pitched at Rissah 22 And they journeyed from Rissah and pitched in Kehelathah 23 And they went from Kehelathah and pitched in mount Shapher 24 And they removed from mount Shapher and encamped in Haradah 25 And they removed from Haradah and pitched in Makheloth 26 And they removed from Makheloth and encamped at Tahath 27 And they departed from Tahath and pitched at Tarah 28
shall the children of wickedness b Such as are devoted and wholly given up to Wickedness elsewhere called Children of Bâ—…lial wast them any more as at the beginning 10 And 〈◊〉 〈◊〉 since the time that I commanded judges to be over my people Israel moreover I will subdue all thine enemies Furthermore I tell thee that the LORD will build thee an house 11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom 12 He shall build me an house and I will establish his throne for ever 13 * 〈◊〉 〈◊〉 I will be his father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee 14 But I will settle him in mine house c In my Dwelling-place either 1. in Ierusalem the place where God had put his Name for ever 2 King 21. 4 7. 2 Chron. 6. 5 6. Compare 1 King 11. 36. 15. 4. Or 2. In the Temple which is more properly and constantly called Gods House and so this Expression agrees but very imperfectly with Solomon or his Successors who might be said to be settled in Gods House because they were settled near it and in some sort set over it because they were to take care that the Prieâ—…ts and others should perform their Offices and Gods Service in it but strictly and properly agrees onely to Christ to whom alone that Promise also of an Everlasting Establishment in this Kingdom belongs as was noted on 2 Sam. 7. And this Expression seems to be most emphatically added to signifie that that person in whom all those Promises should be fully and perfectly accomplished to wit the Messias should be settled not onely in the Kings Throne as others of Davids Successors were but also in Gods House or Temple and consequently that he should be a Priest as well as a King which Mystery was more clearly revealed to David Psal. 110. 1 2 4. and may be intimated though obscurely as was fit and usual in that State of the Church in these words and in my Kingdom d Either 1. In the Kingdom of Israel which God calls his Kingdom because he was in a special manner their King and Governour having raised them up and formed them into a Kingdom and given them that Protection and Assistance which Kings owe to their Kingdoms and because he expected and required from them what Kings do from their people that they should be wholly governed by his Laws and devoted to his Service Or 2. In Gods Kingdom in a more large and general Sence And this as well as the former Phrase may seem singularly to belong to the Messiah who was not onely to be the King of Israel but also of all Nations as was foretold even in the Old Testament as Psal. 2. 6 7 8 9 10 11 12. 22. 27 28. 72. 11. Isa. 2. 4. Hagg. 2 7. And so this may be an Intimation of that great Mystery which is more fully revealed in the New Testament to wit that Christ is the Head or King or Governour of all Gods Church consisting of Jews and Gentiles and of all Nations and indeed of all Creatures the Angels not excepted all which is Gods Kingdom and by him given to his Son our Blessed Lord Christ. And for the signification of these great things there is so great and remarkable an alteration of the Phrase here from what it is in 2. Sam. 7. where speaking to David he constantly calls it his i. e. Davids Kingdom and his House v. 12 13 16 19 25 27. for which he here saith my House and my Kingdom which also he distinguisheth from his Throne which is mentioned in the next Clause of this Verse and in v. 11 12. But these things I submit to the Judicious Reader for ever and his throne shall be established for evermore 15 According to all these words and according to all this vision so did Nathan speak unto David 16 And David the king came and sat e Which may note either his Gesture or his Continuance there till he had finished this following Prayer before the LORD and said Who am I O LORD God and what is mine house that thou hast brought me hitherto 17 And yet this was a small thing in thine eyes O God for thou hast also spoken of thy servants house for a great while to come and hast regarded mâ—… according to the estate or a man of high degree O LORD God f i. e. Thou hast treated me as if I had been born the Son 〈◊〉 Great Monarch and not a poor Shepheard as indeed I was 〈◊〉 Lord God Oth. Thus Thou hast regarded or 〈◊〉 〈◊〉 Type or Figure or according to the Rank or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man or Man of high Degree who is also 〈◊〉 〈◊〉 God i. e. 〈◊〉 〈◊〉 Messiah who is God-man i. e. Thou hast given to me and my House an Everlasting Kingdom which is the peculiar Priviledge of that Great Person the Messiah Dan. 2. 44. 7. 13 14. 18 What can David †Heb. 〈◊〉 speak more to thee for the honour of thy servant for thou knowest thy servant 19 O LORD for thy servants sake g In 2 Sam. 7. 21. it is for thy words 〈◊〉 i. e. for the sake of thy Word and Promise made to thy Servant as that Phrase for Davids sake is oft thus understood for Gods Covenants sake made with David and according to thine own heart hast thou done all this greatness in making known all these †Heb. greatnesses great things 20 O LORD there is none like thee neither is there â—…ny God besides thee according to all that we have heard with our ears 21 And what one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of †Heb. greatnesses and terrible 〈◊〉 greatness and terribleness by driving out nations from before thy people whom thou hast redeemed out of Egypt 22 For thy people Israel didst thou make thine own people for ever and thou LORD becamest their God 23 Therefore now LORD let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever and do as thou hast said 24 Let it even be established that thy name may be magnified for ever saying The LORD of hosts is the God of Israel even a God to Israel h Or The Lord of Hosts the God of Israel is a God to Israel i. e. He is really to his People that which he hath stiled himself their God having taken such Care of them and shewed such Mercy and Truth to them as did fully answer that Title and let the house of David thy servant be established before thee 25 For thou O my
out all unclean or forbidden Persons who might sometimes presumptuously attempt to enter into the Temple as Uzziah did and to prevent or suppress any Tumults or Disorders which might happen in the Temple or in its Courts and to keep the Treasures of the Temple v. 20 22 24 26. and to be officers and judges over Israel v. 29. and to manage every matter pertaining to God and the affairs of the King â—… 32. 7 The sons of Shemajah Othni and Rephael and Obed Elzabad whose brethren were †Heb. 〈◊〉 of 〈◊〉 strong men Elihu and Semachiah 8 All these of the sons of Obed-edom they and their sons and their brethren able men for strength for the service were thrâ—…escore and two of Obed-edom 9 And Meshelemiah had sons and brethren strong men eighteen 10 Also * Ch. 16. 38 Hosah of the children of Merari had sons Simri the chief for though he was not the first-born yet his father made him the chief e Taking away the Birth-right from the First-born either absolutely for some gross Miscarriage as Gen. 49. 4. or onely in this â—…espect because he wanted either Strength or Valour or some other Qualification necessary for his Office 11 Hilkiah the second Tebaliah the third Zechariah the fourth all the sons and brethren of Hosah were thirteen 12 Among these were the divisions of the porters even among the chief men having wards one against another f Heb. having wards against or answerably to their Brethren to wit the other Levites who were divided into 24 Courses as the Priests also were and so it seems were the Porters to minister in the house of the LORD 13 And they cast lots ‖ Or as well for the small as for the great as well the small as the great g Determining the Times and Places of their Service not by Age or Dignity but meerly by Lot according to the house of their fathers h A several Lot being allowed for each several House for every gate i That it might be known to whom the Care of each Gate was more especially committed 14 And the lot eastward fell to ‖ Called Meshelenâ—…ah ver 1. Shelemiah then for Zechariah his son a wise counsellor k Which is noted as an excellent and useful Accomplishment for his Office in which there was need of Wisdom as well as Courage as may appear by the description of their Work v. 20 c. See the Note on v. 6. they cast lots and his lot came out northward 15 To Obed-edom southward and to his sons the house of †Heb. gatherings Asuppim l A Place so called or of gatherings so named either from the Assembly of the Elders who met there to consult about the Affairs of the Temple or from the People who were there gathered together to hear the Discourses and Debates of the Teacher of the Law or because the Gifts of the People towards the House and Worship of God were kept there See 2 King 22. 4. 2 Chr. 25. â—…4 16 To Shuppim and Hosah m Who for some reason were joyned together in the Custody of that Gate the lot came forth westward with ‖ Or near or at the gate Shallecheth n A Gate of the Court so called as some think because the Ashes and filth of the Temple were cast out on that side which was the most convenient Gate for that purpose because that was a private Quarter the great Ways to the Temple lying on the other sides by the causey of the going ‖ See 1 Kin. 10. 5. 2 Chr. 9. 4. up o By which Causey they went up towards the Temple ward against ward p Which may respect either 1. the time of their Watching that when one Guard went off another came on Or rather 2. the place of their Guard and so this may be understood either 1. of this Western Quarter where there was a double Guard either because there were two Gates there as some think or for some other cause now unknown Or rather 2. of all the Quarters compared together of all which having spoken he adds this That as one Gate was oâ—…er against another the West against the East and the North against the South so one Ward was over against another 17 East-ward were six Levites q For that being the Chief Gate of the Temple required a better Guard north-ward four a day southward four a day and toward Asuppim r i. e. The house of Asuppim as it is called v. 15. where also it is said to be on the South-side on which there seems to have been a double Guard both belonging to Obed-edom v. 15. one at the South-gate and the other at Asuppim where possibly the Sacred Treasures mentioned v. 20 c. were layd up and therefore a particular Guard was necessary See on v. 15. two and two 18 At Parbar s Or As concerning Parbar which was another Gate or some building on the Western Quarter of the Temple west-ward four at the causey t Which led to Parbar and two at Parbar u At the Gate or House it self By which it may seem that this was a Place of some Importance either the Vessels of the Temple or some part of the Treasures of Gods House being kept here 19 These are the divisions of the porters among the sons of Kore and among the sons of Merari 20 And of the Levites Ahijah was over * Mal. 3. 10. the treasures of the house of God and over the treasures of the †Heb. holy things dedicate things x Either these are the same kind of Treasures the latter phrase onely explaining the former the particle and being used for that is or rather they are two differing kinds of Treasures the former containing the Sacred Vessels and other Treasures which by Gods Command were appropriated to the Maintenance of the House and Worship and Ministers of God as Tithes and First-fruits and other things and the latter onely those things which had been freely given or dedicated to God for those Ends or which see v. 26 27. 21 As concerning the sons of ‖ Or Libni Chap. 6. 17. Laadan the sons of the Gershonite Laadan chief fathers y i. e. Which sons were Chief Fathers or Heads of the Houses of their Fathers even of Laadan the Gershonite were ‖ Or Iehiel Ch. 23. 8. Jehieli z Understand here and his sons which here follow 22 The sons of Jehieli Zetham and Joel his brother which were over the treasures of the house of the LORD a As Shelomith and his brethren were over the treasures of the dedicated things v. 26. But both may seem to have been subject and accountable to Ahijah who was over both these kinds of Treasures v. 20. Or Ahijah might have a general Oversight into the Management of those Treasures as an Auditour of the Accounts although the others had
and therefore they should rather if it were possible worship man as their Creator and Lord than be worshipped by him 5 They have mouths but they speak not k For although the blind Heathen are by their Idolatrous Priests made to believe otherwise concerning their Idols in regard of the Spirits which they pretend to dwell in them yet this is the truth of the matter and confirmed by long and constant experience that they are but vain and senceless things they can neither speak in answer to your prayers or inquiries nor see what you do or what you want nor hear your petitions nor smell your incenses and sacrifices nor handle or use their hands either to take any thing from you or to give any thing to you nor so much as mutteâ—… or give the least signification of their apprehension of your condition and concerns eyes have they but they see not 6 They have ears but they hear not noses have they but they smell not 7 They have hands but they handle not feet have they but they walk not neither speak l Or mutter or make a noise as this word signifies Isa. 13. 14. They are so far from speaking with their throat and other instruments of speech as men do that they cannot make such an inarticulate and senceless sound with them as the beasts do they through their throat 8 They that make them m Or they that observe or worship them For the Psalmists quarrel was not so much with those few Artists who formed the Images as with all the adorers of them And the word here rendred make doth sometimes signifie to worship as some understand it not without probability Exod. 32. 35. because they made i. e. worshipped the calf which Aaron made and as in other Languages words answering to this do signifie as hath been oft observed by learned men and it oft signifies to observe as when men are said to make as it is in the Hebrew the Sabbath Deut. 5. 15. and the release and the Passover and the feast of weeks as Deut. 15. 1. 16. 1. 10. * Heb. let them be like unto them So Gr. are like unto them n This is a sharp reflection either 1. upon the Idols whose highest preferment it is to be made like unto man a mortal weak and miserable creature infinitely inferiour to the true God Or 2. to the makers or worshippers of them who by this absurd and foolish action shew that they are as ignorant and stupid and void of all sence and reason as their Images so is every one that trusteth in them 9 O Israel o Do not thou follow the example of these brutish Idolaters but serve the Lord onely trust thou in the LORD he is their help o Who trust in God as he now required Or their is put for your by a change of persons which is most frequent in Scripture and especially in these Books and their shield 10 O house of Aaron p You Priests and Levites proceeding from Aaron or related to him who have special reason and many obligations to do it who have a more distinct knowledge of God which is the foundation of trust Psal. 9. 10. and who are to be both instructers of and examples to the people in this as well as in other duties trust in the LORD he is their help and their shield 11 Ye that fear the LORD q All and every one of you who worship the true God not onely Aaronites and Israelites but even Gentile-proselytes who are said to come to trust under the wings of the God of Israel Ruth 2. 12. And such there were many at this time in the Church of Israel whom therefore he fitly invites to trust God because he is no less their than the Israelites help and shield as it follows trust in the LORD he is their help and their shield 12 The LORD hath been mindful of us r In our former straits and calamities and therefore we trust he will still bless us c. as it follows Or is or will be mindful of us Though he hath chastened us sore yet he hath not yet cast us out of the care of his providence he will bless us he will bless the house of Israel he will bless the house of Aaron 13 He will bless them that fear the LORD both small ‖ Heb. with and great s Either in age or condition of whatsoever quality high and low rich and poor for he is no respecter of persons 14 The LORD shall increase you t In number notwithstanding all the attempts of your enemies to diminish and destroy you Or shall add to you to wit further and greater blessings more and more you and your children 15 Ye are blessed of the LORD which made heaven and earth u Who therefore can bless you indeed in spight of all your enemies curses and oppositions and not of an impotent Idol that can do you neither good nor hurt 16 The heaven even the heavens are the LORD's x To wit in a peculiar manner where he dwelleth in that light and glory to which no man can approach and whence he beholdeth and disposeth all persons and things upon earth but the earth hath he given to the children of men y For their habitation possession and use But these words may be and are thus rendred by others and the earth which which particle is very oft understood he hath given c. And then as the foregoing verse declared that God was the Creator of Heaven and Earth v. 15. so this asserts that he is also their Lord and Governor to dispose of all men and things as he pleaseth 17 * Psal. 88. 10 11 12. Isaâ—… 38. 18. The dead z Such as we shall suddenly be if thou dost not succour us praise not the LORD neither any that go down into †Psal. 94. 17. silence a Into the place of silence the grave 18 * Dan. 2. 20. But we will bless the LORD b But we hope for better things that notwithstanding our present and urgent danger yet thou wilt deliver us and so give us occasion to bless thy Name whereby thou wilt have the praise and glory of our deliverance from this time forth and for evermore Praise the LORD PSAL. CXVI This Psalm contains a solemn thanksgiving to God for a glorious deliverance from grievous and dangerous calamities as also from great perplexities and terrors of mind arising from the sence of Gods displeasure 1 I Love the LORD because he hath heard my voice and my supplications 2 Because he hath inclined his ear unto me therefore will I call upon him ‖ Heb. in my days as long as I live a Heb. in my days as long as I have a day to live as this phrase is used a Kings 20. 19. Isa. 39. 8. Comp. Iob 27. 6. 3 * Psal. 18. 56. The
think she spake to the Child whom she calls her Spouse as some late Rabbins affirm the Infant used to be called when it was circumcised though they bring no competent proof for this usage or her Son as the Hebrew word chathan signifies But indeed that signifies onely a Son-in-law as 1 Sam. 18. 18. which is not true nor proper here Yet some make these to be the form or solemn words used in circumcision thou art a spouse or a Son of bloods to me i. e. made so to me by the blood of Circumcision But it doth not appear that this was the usual form Nor was it likely that she being a Midianitish not an Hebrew Woman and doing this suddenly and in a rage should be so expert to know and so punctual to use the right form of words when she did not use a fit and decent carriage in the action as appears by her casting it at his feet It is therefore more probable she spoke thus to her Husband And because she durst not accuse God the author of this work she falls foul upon her Husband as the occasion of it and as a costly and bloody Husband to her whose endangered Life she was forced to redeem with blood even the blood of her little Child by which as he received a new Life after a sort so she did anew and the second time espouse him whence she calls him chatban which properly signifies a spouse not an husband 26 So he let him go l Or. He i. e. God or the destroying Angel sent from God departed from him i. e. from Moses and removed the tokens of Gods indignation the sickness or stroke laid upon him then she said A bloody husband thou art because of the circumcision m She both repeats and amplifies her former censure and reproacheth not onely her Husband but also Gods Ordinance Which perverse and obstinate spirit her Husband observing in her and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt he thought fit to send her and her Children back to her Father as appears from Exodus 18. 1 2 3. In the Hebrew it is because of the circumcisions to wit of her two Sons who possibly were both circumcised at this time though it be not so expressed but one being mentioned for an example we are left to suppose the like concerning the other Or the circumcision of this Child brings the other to her remembrance and so she upbraids him with both Onely this doth more provoke her then it seems the other did because she was forced to do this speedily and with her own hands and that to a tender Infant whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain Let none think it strange that Zipporah should quarrel so much at circumcision because the Midianites were descended from Abraham and therefore were circumcised For if they were so it was done when they were grown up about the 13th year of their age from the example of Ihmael who was circumcised at that age But indeed it is more likely that those people being cast out of Gods Covenant as to the benefit of it would and did in a little time throw off the sign of it as having much more of pain and danger in it then of use and priviledge 27 And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in * chap. 3. 1. the mount of God and kissed him 28 And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29 And Moses and Aaron went and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together Or all that were in those parts Of those Elders see Exod. 3. 16. and 24. 1 9. and Numb 11. 16. 30 And Aaron spake o Thus beginning to execute the Office which God had put upon him which was to be Moses his mouth or spokesman all the words which the LORD had spoken unto Moses and did p i. e. Aaron did them as Moses his Minister or by the command and direction of Moses the signs in the sight of the people 31 And the people believed and when they heard that the LORD had visited q i. e. Taken cognizance of their cause and condition and resolved to deliver them the children of Israel and that he had looked upon their affliction then * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel as may seem from Exod. 3. 18. though here onely the two chiefs be mentioned Or because Moses did not seem to be satisfied with the assistance of the Elders before offered him Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother Exod. 4. 14. went in and told Pharaoh b Either both successively told him Or Aaron did it immediately and with his tongue Moses by his interpreter and by his command Thus saith the LORD God of Israel Let my people go that they may hold a feast c Or offer a sacrifice as they express it ver 3. and chap. 10. 9. For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6 7 11 12. unto me in the wilderness 2 And Pharaoh said * Job 21. 1â—… Who is the LORD that I should obey his voice d I am the soveraign Lord of Egypt and I own no superiour here to let Israel go I know not the LORD neither will I let Israel go 3 And they said The God of the Hebrews hath met with us e i. e. Hath appeared to us lately and laid this command upon us Others is called upon us i. e. his name is called upon us or we are called by his name But why should Moses so solemnly tell that to Pharaoh which all the people knew to wit that the Hebrews did Worship the God of the Hebrews And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us f Lest he punish either us if we disobey his command or thee if thou hinderest us from obeying it But this latter they onely imply as being easily gathered from the former with pestilence or with the sword 4 And the King of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works Get you unto your burdens g Either 1. Ye the
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
which is not affirmed in this relation but by degrees which God might so order for this very end that the Magicians might have matter for the trial of their experiment and Pharaohs heart was hardened neither did he hearken unto them as the LORD had said 23 And Pharaoh turned and went into his house neither did he set his heart to this z He did not seriously consider it nor the causes or cure of this plague and was not much affected with it because he saw this fact exceeded not the power of his Magitians also 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us whether they lost their labour and found onely blood there as Iosephus affirms or whether they succeeded and found water there which seems more probable because these come not within the compass of Moses his commission ver 17 19 20. or whether they found the water something purified and less bloody though mixed with blood But it is observable that though the Devil could do something which might increase the plague or imitate it yet he could do nothing to remove it for they could not drink of the water of the river 25 And seven dayes were fulfilled †Ere all the waters of Egypt were perfectly free from this infection Quest. How could the Egyptians subsist so long without water Ans. 1. Philo tells us that many of them died of this plague 2. As the plague might come on so it might go off by degrees and so the water though mixed with blood might give them some relief 3. The juyces of herbs and other liquors which were untouched with this plague might refresh them 4. They might have some water either from their pits or by rain from heaven as was said before or from Goshen for though it be said that the blood was in all their vessels ver 19. yet it is not said that all that should afterwards be put into them should be turned into blood after that the LORD had smitten the river CHAP. VIII 1 AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD let my people go that they may serve me 2 And if thou refuse to let them go behold I will smite all thy borders a All thy land which is within thy borders A Synecdoche so that word is used also Exod. 10. 14 19. 1 King 1. 3. Psal. 147. 14. Ier. 15. 13. So the gate and the wall are put for the city to which they belong Gen. 22. 17. Amos 1. 7 10 14. with * Rev. 16. 13. frogs 3 And the river b Under which are comprehended all other rivers streams and ponds as appears from ver 5. But the river Nilus is mentioned because God would make that an instrument of their misery in which they most gloried Ezek. 29. 3. and to which they gave divine honours and which was the instrument of their cruelty against the Israelites chap. 1. 22. shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed chamber c Either because God made the doors and windows to flie open which it is easie to believe concerning God seeing this hath been many times done by evil Angels or because whensoever men entred into any house or any room of their house which their occasions would oft force them to do the frogs being always at their heels in great numbers would go in with them This plague was worse than the former because it was more constant and more general for the former was onely in the waters and did onely molest them when they went to drink or use the water but this infected all liquors and all places and at all times and annoyed all their sences with their filthy substance and shape and noise and stink and mingled themselves with their meats and â—…auces and drinks and crawling into their bedâ—… made them restless And many of them probably were of a more ugly shape and infectious nature than ordinary and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy ‖ Or dough kneading-troughs 4 And the frogs shall come up both on thee and upon thy people d Not upon the Israelites whom he hereby exempts from the number of Pharaohs people and subjects and owns them for his peculiar people The frogs did not onely invade their houses but assault their persons which is not strange considering that they were armed with a divine commission and power and upon all thy servants 5 And the LORD spake unto Moses e By inward instinct or suggestion to his mind for he was now in the Kings presence Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6 And Aaron stretched out his hand over the waters of Egypt and * Psal. 78. 4â—… and 105. 30. the frogs came up and covered the land of Egypt 7 * Wisd. 1â—… â—… And the Magicians did so with their inchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river and brought up frogs upon the land of Egypt 8 Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9 And Moses said unto Pharaoh ‖ Or have this honour over 〈◊〉 Glory over me g As I have gloried over thee in laying first my commands and then my plagues upon thee so now lay thy commands upon me for the time of my praying and if I do not what thou requirest I am content thou shouldest insult over me and punish me Or Glory or boast thy self of or concerning me as one that by Gods power can do that for thee which all thy Magitians cannot of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done * Or against when When shall I intreat for thee h Appoint me what time thou pleasest Hereby he knew that the hand and glory of God would be more conspicuous in it And this was no presumption in Moses because he had a large Commission chap. 7. 1. and also had particular direction from God in all that he said or did in these matters and for thy servants and for thy people to †Heb. to â—…ut 〈◊〉 destroy the frogs from thee and thy houses that they may remain in the river only 10 And he said ‖ Or against to morrow To morrow i Why not presently Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance and so he should not need the favour of
Moses or his God 2. Because he thought it an hard and long work to remove so vast a number of frogs and that Moses might use divers Ceremonies as the Magitians did in his addresses to God which would require some considerable time And he said Be it according to thy word that thou mayest know that there is none like unto the LORD our God 11 And the frogs shall depart from thee and from thy houses and from thy servants and from thy people they shall remain in the river only 12 And Moses and Aaron went out from Pharaoh and Moses cryed unto the LORD k Though he was assured that the frogs would depart at his word yet he would use the means appointed by God for the accomplishment of it because of the frogs which he had brought against Pharaoh l Or as the place is fitly rendred by others because of the word or matter of or about the frogs which he had given or propounded to Pharaoh Because he had given his word both for the thing and the time of it he prayed more earnestly lest God should be dishonoured and Pharaoh have occasion of triumph The Hebrew verbs to put and to give are frequently exchanged as appears by comparing 1 King 10. 9. with 2 Chron. 9. 8. and Isa. 42. 1. with Mat. 12. 18. 13 And the LORD did according to the word of Moses and the frogs died out of the houses m A short speech for they died and were removed out of c. as appears from the next verse It being frequent in the Hebrew tongue under one verb expressed to understand another agreeable to it See Examples in the Hebrew Gen. 43. 33 34. Exod. 18. 12. and 25. 2. Prov. 25. 22. out of the villages and out of the fields 14 And they gathered them together upon heaps n Which doubtless they cast into their rivers or pits c. though that be not here mentioned God would not instantly and wholly take them away both to convince them of the truth of the miracle and to make them more sensible of this judgment and more fearful of bringing another upon themselves and the land stank 15 But when Pharaoh saw that there was respite * chap. 7. 14. he hardened his heart and hearkened not unto them as the LORD had said 16 And the LORD said unto Moses Say unto Aaron o God it seems gave him no warning because he shewed himself in the very last plague to be both perâ—…idious and incorrigible Others think he was forewarned though that be not here expressed Stretch out thy rod and smite the dust of the land that it may become lice p So the Hebrew word is rendred by all the Iewish and most other Interpreters But it is probable that what is said of the locusts Exod. 10. 14. was true of these that they were much more loathsome and troublesome then ordinary throughout all the land of Egypt 17 And they did so for Aaron stretched out his hand with his roâ—… and smote the dust q Which was not fit matter to produce lice and therefore shews this work to be divine and miraculous of the earth and it 〈◊〉 〈◊〉 in man and in beast all the dust of the â—…d * i. e. A great part of it the word all being commonly so understood in Scripture 〈◊〉 became lice throughout all the land of Egypt 18 And the Magicians did so r i. e. Indeavoured to do so Thus to enter Mat. 7. 13. is put for striving to enter Luk. 13. 24. Thus men are said to deliver Gen. 37. 21. to fight Ios. 24. 9. to return Ios. 10. 15. when they onely attempted or endeavoured to do so And therefore when it is said in any of the plagues that the Magicians did so it is not to be understood that they really did the same thing but that they indeavoured to do so and that they did something which looked like it with their inchantments to bring forth lice but they could not s It was as easie for them to produce lice as frogs but God hindred them partly to confound them and their devilish arts and to shew that what they did before was onely by his permission and partly to convince Pharaoh and the Egyptians of their vanity in trusting to such impotent Magicians and in opposing that God who could controll and confound them when he pleased so there were lice upon man and upon beast 19 Then the Magicians said unto Pharaoh This is * 1 Sam. 6. 9. the finger t Which is either Synecdochically for the hand as it is Exod. 31. 18. Psal. 8. 3. and 144. 1. or metaphorically for the power or vertue as Luk. 11. 20. compared with Mat. 12. 28. of God u Of that supreme God whom both the Egyptians and other heathen idolaters acknowledged as superiour to all men and Idols and Devils This they said lest they should be thought inferiour to Moses and Aaron in magical art But hereby they own the soveraign God to be on Israels side and yet like the Devils they proceed to fight against him And Pharaohs heart was hardened and he hearkened not unto them x Either to his Magicians of whom he last spake or rather to Moses and Aaron as the following words shew For relatives oft belong to the remoter antecedents as Gen. 19. 13. 1 Sam. 7. 17. Mark 2. 13. as the LORD had said 20 And the LORD said unto Moses Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water and say unto him Thus saith the LORD let my people go that they may serve me 21 Else if thou wilt not let my people go behold I will send ‖ Or a 〈◊〉 of noisome beasts c. swarms of flies y Heb. a mixture of insects or flies as appears from Psal. 78. 45. which were of various kinds as bees wasps gnats hornets c. infinite in their numbers and doubtless larger and more venemous and pernicious than the common ones were upon thee and upon thy servants and upon thy people and into thine houses and the houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are 22 And * chap. 9. 4 26. and 10. 23. and 12. 13. I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there to the end that thou mayest know that I am the LORD in the midst of the earth z Either 1. of the wâ—…e earth and consequently of Egypt that I am not oâ—…ly the Lord of Israel but of thee and thy dominions too God is here spoken of after the manner of earthly Princes who use to reside in the midst of their Kingdomes that they may more conveniently rule and influence them Or rather 2. of Goshen the words being properly thus rendred that I the Lord am in the midst of
plainly see and freely acknowledge my sin in striving with God He seems not to deny that he had sinned before for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israels dismission the LORD is righteous and I and my people are wicked 28 Intreat the LORD for it is enough that there be no more z Or and let it be enough let God content himself that he hath punished me so long and that I have confessed my sin and promised amendment that there may be hereafter no more †Heb. 〈◊〉 of God mighty thundrings and hail and I will let you go and ye shall stay no longer 29 And Moses said unto him Assoon as I am gone out of the City I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the * 〈◊〉 24. 1. earth is the LORDS a Or that this land is the Lords even his whom thou deniedst to have any jurisdiction in it or over thee Exod. 5. 2. Or the Earth is put for the World the Heaven and the Earth q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails or restrain them as he pleaseth 30 But as for thee and thy servants I know that ye will not yet fear the LORD God 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye Thus God still sends smaller judgments to usher in the greater was smitten for the barley was in the ear and the flax was bolled 32 But the wheat and the rie were not smitten for they were †Heb. hidden or dark not grown up c The Hebrew word may be rendred either dark or hid to wit under the ground whereby it was secured from this stroke or late as divers of the Hebrews and other Interpreters render it This kind of Corn coming later up was now tender and hidden either in the ground or in the Herb whereby it was in some measure secured both from the fire by its greenness and moisture and from the hail by its pliableness and yielding to it whereas the stalks of Barly were more dry and stiff and therefore more lyable to the Hail and Fire 33 And Moses went out of the City d That being solitary he might pour forth his heart in servent prayers from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the Earth 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35 And the heart of Pharaoh was hardened neither would he let the children of Israel go as the LORD had spoken †Heb. by the hand of Moses by Moses CHAP. X. 1 AND the LORD said unto Moses Go in unto Pharaoh for * chap. 4. 21. and 7. 14. I have hardned his heart and the heart of his servants that I might shew these my signs before him 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3 And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4 Else if thou refuse to let my people go behold to morrow will I bring the * Wisd. 16. 9. locusts into thy coasts 5 And they shall cover the †Heb. eye face of the Earth that one cannot be able to see the Earth and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye the staffe of their lives which remaineth unto you from the hail and shall eat every tree b The fruits and leaves of every tree which groweth for you out of the field 6 And they shall fill thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy fathers fathers have seen c Such for number or shape or mischievous effects as were never seen before since the day that they were upon the Earth unto this day And he turned himself and went out from Pharaoh 7 And Pharaohs servants said unto him How long shall this man be a snare d An occasion of sin and destruction See Exod. 23. 33. Ios. 23. 1â—… unto us let the men go that they may serve the LORD their God knowest thou not yet that Egypt is destroyed 8 And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but †Heb. who and who c. who are they that shall go 9 And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must bold a feast unto the LORD e A feast upon a sacrifice wherein all are concerned and therefore all must be present and ready to do what God requires us 10 And he said unto them Let the LORD be so with you as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go and your little ones Look to it for evil is before you g Either 1. Evil of sin You have some ill design against me either to stir up Sedition or War against me or utterly to depart out of my Kingdom Or rather 2. Evil of calamity or mischief 1. Because it is here said to be before their faces whereas evil designs are in mens hearts and the fair pretences wherewith they cover them are said to be before their faces 2. The word of caution he gives to them look to it or take â—…eed seems to imply that he speaks not of the evil they designed against Pharaoh but of that which they would unavoidably bring upon themselves from so potent a King by the refusal of such fair offers and continuing in such insolent and unreasonable demands 11 Not so go now ye that are men and serve the LORD for that ye did desire †Which was not true but onely was gathered by him out of their declared intention of going to sacrifice wherein he thought the presence of the Women and Children wholly unnecessary and they were driven out from Pharaohs presence 12 And the LORD said unto Moses stretch out thine hand over the land of Egypt for the locusts that they may come up upon
of parenthesis and now he returns to the story and sets down the last words which Moses spake to Pharaoh for a final parting Thus saith the LORD About Midnight will I go out g God is said to go out or go forth or come down c. by way of condescension to the custom and capacity of men when he doth any eminent act of power either in way of Justice or mercy into the midst of Egypt 5 And all the first-born of the land of Egypt shall die from the first-born of Pharaoh that sitteth upon his throne h Either now actually ruling with his father as Solomon did even whilest David lived 1 King 1. 34. or more probably he that is to sit the present time for the future he whose right this is by the custom of Egypt and by the law of Nations even unto the first-born of the maid-servant that is behind the mill i The poor captive slave that was in the prison as it is chap. 12. 29. and there did grind at the Mill. In those times and places they had diverse Mills which were not turned about by wind or water as ours are but by the hands of their servants who for that purpose stood behind the mill and so with hard labour turned it about See Iudg. 16. 21. Isa. 47. 1 2. Lam. 5. 13. and all the first-born of beasts 6 And there shall be a great cry throughout all the land of Egypt such as there was none like it nor shall be like it any more 7 * chap. 8. 22. But against any of the children of Israel shall not a dog move his tongue k In stead of those loud cries of the Egyptian families there shall be so great a tranquillity among the Israelites that even the dogs which are sensible of and awaked and provoked by the least noise shall not be stirred up by them against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel 8 And * ch 12. 31 33. all these thy servants l Thy Courtiers and great Officers who now are so insolent and obstinate shall come down unto me ‖ Both by their own inclination and necessity and in thy name and by thy command and bowe down themselves unto me saying Get thee out and all the people that †Heb. that is at thy feet follow thee m That are under thy conduct and command as this or the like expression is used Iudâ—… 4. 1â—… 1 King 20. 1â—… 2 King 3. 9. Isa. 41. 2. and after that I will go out and he went out from Pharaoh in †Heb. heat of anger a great anger n Not so much for the affront offered to himself as for his incurable rebellion against God Compare Mark 3. 5. 9 And * chap. 3. 19. the LORD said unto Moses Pharaoh shall not hearken unto you that * chap. 7. 3. my wonders may be multiplyed in the land of Egypt 10 And Moses and Aaron did all these wonders before Pharaoh and the LORD hardened Pharaohs heart so that he would not let the children of Israel go out of his land CHAP. XII 1 AND the LORD spake a Had spoken before the three days darkness as may appear by comparing ver 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place aswell that he might not interrupt the history of all the plagues as that he might give the whole institution of the Passeover together unto Moses and Aaron in the land of Egypt saying 2 This month b The first moneth after the vernal Equinox called Abib Exod. 13. 4. and 23. 1â—… Deut. 16. 1. and Nisan Neh. 2. 1. Esth. 3. 7. containing part of our March and part of April shall be unto you the beginning c Heb. the head which I conceive notes not so much the order which is more plainly mentioned in the following words as the eminency of it that it shall be accounted the chief and principal of all moneths as the Sabbath hath been called by some the queen of days And justly must they prefer this moneth before the rest whether they looked backward to their prodigious deliverance from Egypt therein or forward to their spiritual redemption by Christ and to the acceptable year of the Lord Luk. 4. 19. for in this very moneth our Lord Jesus suffered Ioh. 18. 28. of months it shall be the first month of the year unto you d Heretofore your first moneth for all affairs hath been Tisri which in part answers to our September and is the first moneth after the Autumnal Equinox and so it shall be to you still as to civil affairs as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8 9 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth 3 Speak ye unto all the Congregation of Israel saying in the tenth day e Partly that they might have the lamb ready for the Sacrifice and might not be distracted about procuring it when they should be going to use it partly that by the frequent contemplation of the lamb as a sign appointed by God they might have their saith strengthned as to their approaching deliverance and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt and of that more glorious deliverance from Hell by Christ the true Passeover which should be offered for them partly to teach the Church in all ages how necessary a thing preparation is to the solemn duties and exercises of Religion and partly to signifie that Christ should be first set apart and separated to the Ministry which was done 3 or 4 Prophetical days i. e. years before his death and afterwards offered Most of which reasons being perpetual it may seem this usage was so too and not for the first passeover onely of this month they shall take to them f Into their houses where the Iews tell us he was tied to the beds post every man a lamb g Or Kid ver 5. for the same word signifies both though a lamb was commonly used and a kid onely in case of the want of a lamb and the Chaldee and LXX do almost constantly translate the Hebrew word lamb And Christ is seldom or never typified by a kid but generally by a lamb as he is called Ioh. 1. 29. partly for his innocency meekness patience c. but principally with respect to this 〈◊〉 lamb in stead whereof he was in due time to be offered whence he is called our Passeover 1 Cor. 5. 7. according to the house of their fathers * Or kid a †A â—…amb was to be disposed of to every house or family according to its quantity or the numbers of persons in it as the next verse explains it The several families are called the
thee and will keep the Passover to the LORD let all his males be circumcised and then let him come near and keep it and he shall be as one that is born in the land for no uncircumcised person shall eat thereof 49 One law shall be to him that is home-born and unto the stranger that sojourneth among you 50 Thus did all the children of Israel as the LORD commanded Moses and Aaron so did they 51 And it came to past the self-same day that the LORD did bring â—…e children of Israel out of the land of Egypt * chap. 6. 26. by their armies CHAP. XIII 1 AND the LORD spake unto Moses saying 2 * chap. 22. 29. 34. 19. Lev. 27. 26. Num. 3. 13. and 8. 16. Luk. 2. 23. Sanctifie unto me a To my use and service in manner as I shall hereafter explain And Sanctifie i. e. command all the people to sanctifie as Moses did ver 12. all the first-born b viz. if they be males as it is limited ver 12. whatsoever openeth the womb c Every child which is the first-born of his mother So that if a man had many wives either together or successively his first child by every one of these was a first-born among the children of Israel both of man and of beast d Whether clean or unclean though in different manner whereof see Numb 18. 13 15 17. it is mine e By special right and title as being by my singular care and favour preserved â—…om the common destruction and therefore I challenge a peculiar interest in them and do hereby require that they be devoted to me 3 And Moses said unto the people Remember this day in which â—…e came out from Egypt out of the house of †Heb. servants bondage for by strength of hand the LORD brought you out from this place there shall no leavened bread be eaten 4 This day came ye out * chap. 23. 15. Deut. 16. 1. in the month Abib f See Exod. 12. 2. in the spring time the most proper season for a long journey 5 And it shall be when the LORD shall bring thee into the land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites which he sware unto thy fathers to give thee a land flowing with milk and honey * ch 12. 25 26. that thou shalt keep this service g Which is spoken of before and in the following verses From this place it is evident the Israelites were not obliged to this service in the wilderness without a particular command from God See Deut. 12. 1 9. in this month 6 * ch 12. 15 16. Seven days thou shalt eat unleavened bread and in the seventh day shall be a feast to the LORD 7 Unleavened bread shall be eaten seven dayes and there shall no leavened bread be seen with thee neither shall there be leaven seen with thee in all thy quarters 8 And thou shalt shew thy son in that day saying This is done because of that which the LORD did unto me when I came forth out of Egypt 9 And it shall be for * See Verse 16. Numb 15. 38. Deut. 11. 18. Prov. 1. 9. Mat. 23. 5. a sign unto thee upon thine hand h The celebration of this feast shall be to thee instead of a mark which a man makes or a ring or any thing else which he puts upon his hand or arm to bring any thing to his remembrance For such things his eye is most frequently fixed upon Compare Cant. 8. 6. Isa. 49. 16. Ier. 22. 24. Hag. 2. 23. and for a memorial between thine eyes i In stead of any monument or memorial which is placed between and therefore directly before a mans eyes which he can scarcely overlook and therefore must needs bring to remembrance the thing which he would not forget Such proverbial phrases are usual in Scripture as Deut. 6. 8. Prov. 3. 3. and 6. 21. and 7. 3. and are not to be understood literally as the superstitious Iews understood them who hence derive their custom of wearing scrowls of parchment upon their foreheads and arms and garments which they call Phylacteries wherein they wrote certain portions of Scripture But they might aswell have added parcels of Gods law to be kept in their mouths because it follows that the Lords law may be in thy mouth from whence we may better infer that neither mouth nor hand nor eyes are to be properly understood for then it had been an improper method to fasten a parchment between their eyes that it might be in their mouths but figuratively as they are commonly understood in Scripture that the LORDS Law may be in thy mouth for with a strong hand hath the LORD brought thee out of Egypt 10 Thou shalt therefore keep this Ordinance in his season from year to year k Heb. from days to days But days in the Hebrew tongue are oft put for a compleat year of which see Gen. 4. 3. Lev. 25. 29. Amos 4. 4. 11 And it shall be when the LORD shall bring thee into the land of the Canaanites l Under which general name all the other nations are contained as being all the children of Canaan as he sware unto thee and to thy fathers and shall give it thee 12 * chap. 22. 29. 34. 19. Deut. 15. 19. Ezek. 44. 30. That thou shalt †Heb. cause to 〈◊〉 over set apart m i. e. Separate it from the rest resign thy right in it to God Heb. cause it to pass not through the fire aâ—… that verb is used Deut. 18. 10. 2 King 16. 3. but under the rod as it is used and more fully expressed Lev. 27. 32. which was the rite when any thing was separated and consecrated to God unto the LORD all that openeth the matrix and every firstling that cometh of a beast which thou hast the males shall be the LORDS n Devoted to him either to be sacrificed if it was clean or to be otherwise destroyed if it was unclean as it here follows 13 And every firstling of an ass o An unclean creature and therefore this rule was to be observed in all other unclean creatures as appears 1. because the reason of this law is common to all such 2. by comparing this place with Numb 18. 15. 3. because the first-born of all beasts were appropriated to God and because many of them were unclean and so could not be sacrificed there was no other way of offering them to God but by redemption or a price paid for them And the single exception of the price of a dog in this case Deut. 23. 18. doth sufficiently intimate that the price of all other unclean creatures was allowed and required The ass alone is here named for all the rest because this creature was most common and most useful and yet was not to be spared whence it was easie
* Eccles. 38. 5. tree which when he had cast into the waters the waters were made sweet b Not so much by any vertue in that tree as by the power of God who used this rather as a sign to the Israelites than as an instrument to himself in this work there he made for them a statute and an ordinance c God or Moses in Gods name and by his order constituted and published to them a statute Which seems to be understood not of any particular Statute or Law as that concerning the Sabbath or their duty to their Parents or the like for the specifying of their duties is reserved to another time and place but of a general Law or Rule formerly given and now solemnly renewed by Moses at Gods command like that given to Abraham their Father Gen. 17. 1. Walk before me and be perfect God having thus far performed his part of that Covenant made with Abraham and his seed to bring them out of Egypt towards Canaan tells them that he expects and requires of them their observance of the condition of that covenant and gives them this indefinite and universal Law or Precept that they should obey and fulfill all the commands which God had already laid upon them or their Parents and which he should hereafter reveal to them This sense may be gathered out of the following verse wherein he explains what he meant by this Statute even all Gods Statutes or Commandements which if they would keep he engageth himself to preserve and deliver them So it is onely a change of the number the singular Statute being put for the plural Statutes which is a figure very frequently used both in Scripture and in other Authors God having now eased them of the hard and iron yoke of the Egyptians puts his sweet and easie yoke upon them and having undertaken to be their King and Protector and Captain he claims their subjection to himself and to his Laws or Statutes and there * chap. 16. 4. he proved them * Or tryed them i. e. the Israelites There he tried both their Faith by the difficulty now mentioned viz. their want of water and their future obedience by this general command which he is about to branch forth into divers particulars 26 And said if thou wilt diligently hearken to the voice of the LORD thy God and wilt do that which is right in his sight and wilt give ear to his Commandements and keep all his Statutes * Deut. 7. 15. I will put none of these diseases upon thee d Nor other evils or plagues But on the contrary I will bless thee with all manner of blessings Under one branch or part of the blessings of Gods covenant he includes all the rest by a very common Synecdoche which I have brought upon the Egyptians for I am the LORD * that healeth thee e Or Thy Physitian for all thy maladies both of Soul and Body chap. 23. 25. Psal. 103. 3. 〈◊〉 3. 27 * Numb 33. 9. And they came to Elim where were twelve wells of water and threescore and ten palm-trees f Which were both pleasant for their shade and refreshing for their sweet fruit Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station and they encamped there by the waters CHAP. XVI 1 AND they took their journey from Elim and all the congregation of the children of Israel came a Though not immediately for there is another stage of theirs by the Red-sea mentioned Numb 33. 10. in which chapter Moses designed exactly to set down all their stations but omitted here because nothing remarkable happened in it and Moses in this place designed to record onely the memorable passages unto the wilderness of Sin b A great Wilderness between the Red-sea and Mount Sinai but differing from that Sin mentioned Numb 20. 1. which is between Elim and Sinai on the fifteenth day of the second month after their departing out of the land of Egypt 2 And the whole Congregation of the children of Israel murmured c For want of meat as appears from the following verse their provisions brought out of Egypt being now spent against Moses and Aaron in the Wilderness 3 And the children of Israel said unto them Would to God we had died by the hand of the LORD d By any of those Plagues wherewith God destroyed the Egyptians in the land of Egypt * Numb 11. 4 5. when we sate by the flesh-pots and when we did eat bread to the full e Which is not probable but they amplifie their former mercies that they might aggravate their present calamity as the manner of impatient and ungoldly men is for ye have brought us forth into this wilderness to kill this whole assembly with hunger f Quest. What danger was there of dying with hunger seeing they had their flocks and their herds which they brought out of Egypt Answ. 1. There was no great danger of it but they use aggravating expressions as discontented persons use to do 2. Their flocks and herds were not so numerous as to suffice them for above a months provision if they had all been slain and eaten as it is implyed Numb 11. 21 22. So there was some danger of it though neither immediate nor great 3. They were it seems resolved to spare these partly for increase and for their future subsistence and partly for sacrifice as not knowing how many of them they should be required to offer See Exod. 10. 26. 4 Then said the LORD unto Moses Behold I will rain * Psal. â—…8 24 25. and 105. 40. Joh 6. 31 32. 1 Cor. 10. 3. bread g i. e. Manna which shall serve them instead of bread Numb 11. 8. and was a more delicate and pleasant kind of bread called therefore The bread of Angels Psal. 78. 24 25. from heaven ‖ The air oft called Heaven in which Manna iâ—… produced for you and the people shall go out and gather †Heb. the portion of a day in his day Prov. 30. 8. Matth. 6. 11. a certain rate every day h Heb. The thing i. e. the provision of a day in his day i. e. every day as much as was sufficient for a mans sustenance that day that I may * chap. 15. 25. Deut. 8. 2 16. prove them i Either 1. whether by my giving them such miraculous and excellent provision they will be won to love and obey me Or 2. Whether by raining it down upon them for several days together they will learn to trust me for the following days and therefore gather no more than that day required whether they will walk in my Law or no. 5 And it shall come to pass that on the sixth day they shall prepare k Lay up grind bake or seethe See ver 23. and Numb 11. 8.
that which they bring in and it shall be * See Lev. 25 21. twice as much as they gather daily 6 And Moses and Aaron said unto all the children of Israel at even then ye shall know that the LORD hath brought you l And not we by our own Authority or Counsel as you suggest ver 3. out from the land of Egypt 7 And in the morning then ye shall see the glory of the LORD m Either this glorious work of God in giving Manna Or rather the glorious appearance of God in the Cloud as is evident from ver 10. for that he heareth your murmurings against the LORD And what are we that ye murmure against us 8 And Moses said This shall be when the LORD shall give you in the everning flesh to eat and in the morning bread to the full for that the LORD heareth your murmurings which ye murmure against him and what are we your murmurings are not against us but * See Luk. 10. 16. Rom. 13. 2. against the LORD 9 And Moses spake unto Aaron say unto all the Congregation of the children of Israel come near before the LORD n Either before the cloudy pillar where God was especially present or in the place of Gods Worship For though the great Tabernacle was not yet built yet it seems from Exod. 33. 7. there was a little Tabernacle For as the solemn and publick and Sabbath worship was among them before the Tabernacle was built So it was necessary there should be some place where they did assemble together and perform that worship which was proper to those times and there God was supposed to be present in a peculiar manner for he hath heard your murmurings 10 And it came to pass as Aaron spake unto the whole Congregation of the children of Israel that they looked toward the wilderness and behold the glory of the LORD o An extraordinary brightness suddenly appearing in the pillar of Cloud See Levit. 9. 6 23. * chap. 13. 21. appeared in the cloud 11 And the LORD spake p Or had spoken to wit before by comparing this with verse 7. unto Moses saying 12 I have heard the murmurings of the children of Israel speak unto them saying At even ye shall eat flesh and in the morning ye shall be filled with bread q God chuseth the proper time for each kind of provision the evening for the quails which being brought from remote parts by their days flight about evening came thither and the morning for Manna which usually falls at that time and ye shall know that I am the LORD your God 13 And it came to pass that at even * Num. 11. 31. Psal. 105. 40. the quails came up and covered the camp and in the morning the dew lay r Heb. there was a bed of dew wherewith the Manna was covered ver 14. To this the hidden manna Revel 2. 17. alludes round about the host 14 And when * Num. 11. 7. Psal. 78. 24. and 105. 40. Wisd. 16. 20. the dew that lay was gone up s To wit into the Air or was vanished as the word ascend is used Ier. 48. 15. behold upon the face of the wilderness there lay a small round thing as small as the hoar frost upon the ground 15 And when the children of Israel saw it they said one to another ‖ Or what is this or it is a portion it is Manna t Or what is this which best suits with the following reason for they wisâ—… not what it was Man signifies what in the Egyptian Tongue and it is not strange that the Israelites use one of their words being newly come out of their Land Hence this is called Manna but it is of a different nature from the ordinary Manna which now we use onely as physick for purging whereas this Manna was food and nourishing being prepared by the great God for this use for they wist not what it was And Moses said unto them * â—…oh 6. 31. 1 Cor. 10. 3. This is the bread which the LORD hath given you to eat 16 This is the thing which the LORD hath commanded gather of it every man according to his eating u i. e. As much as is sufficient for his eating an Omer x Which contains the tenth part of an Ephah and therefore was a very liberal allowance and such as might abundantly suffice a man of greatest strength and stomach It might seem too much but it must be remembred that it was a very light meat and easie of digestion nor was every one obliged to eat up his whole portion as we shall see †Heb. by the poll or head for every man according to the number of your †Heb. souls persons take ye every man for them which are in his tents 17 And the children of Israel did so and gathered some more some less y Either 1. According as their Families were more or less numerous Or rather 2. As the gatherers were more or less strong and active in gathering it 18 And when they did mete it with an Omer he that gathered much had nothing over and he that gathered little had no lack z All that was gathered by the members of one Family was put into an heap and then distributed to each person an Omer neither more nor less To which St. Paul alludes 2 Cor. 8. 13 c. they gathered every man according to his eating 19 And Moses said Let no man leave of it till the morning a viz. For the provision of the next day as distrusting Gods care and goodness in giving them more Not that every one was bound to eat all of it which certainly many of their stomachs could not bear but that they were to dissolve it or burn it as they did the remains of some sacrifices Exod. 12. 10. and 29. 34. or consume it some other way 20 Notwithstanding they hearkened not unto Moses but some of them left of it b Either distrusting Gods providence for their future provisions Or out of curiosity to learn the nature of this Manna and what they might do when occasion required until the morning and it bred worms and stank c Not so much from its own nature which was pure and durable as from Gods judgement and Moses was worth with them 21 And they gathered it every morning every man according to his eating and when the sun waxed hot it melted d To wit as much of it as was left upon the ground This was not from its own nature which was so solid that it could indure the fire and was bruised by a pestel but from Gods wise providence partly that it might not be corrupted or trodden under foot or otherwise abused and so despised partly that it might not remain there to tempt any of them to gather more of it than they should and partly that all their stock of
provision being wasted they might be obliged to the more entire dependence upon God And this is here mentioned as a reason why they gathered it in the morning 22 And it came to pass that on the sixth day they gathered twice as much bread e Considering Gods present providence in causing it to fall in double proportion and remembring that the next day was the Sabbath day which God had blessed and sanctified to his own immediate service Gen. 2. 3. and therefore was not to be employed in servile works such as the gathering of Manna was they rightly concluded that Gods commands delivered ver 16. 19. reached onely to ordinary dayes and must in all reason give place to the more antient and necessary Law of the Sabbath two Omers for one man and all the rulers of the Congregation came and told Moses f Either to acquaint him with this increase of the miracle or to take his direction for their practise because they found two commands seemingly clashing together and therefore needed and desired his advice 23 And he said unto them This is that which the LORD hath said g Either to Moses by inspiration or to the former Patriarks upon like occasions this practise is agreeable to the former word and law of God concerning the Sabbath as it follows to morrow is the rest of the holy Sabbath unto the LORD bake h The Manna was dressed these two ways Numb 11. 8. that which you will bake to day i These words to day are not in the original and possibly are better left out than taken in or if they be taken in they do not seem to me as they do to many others to prove that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following Sabbath or that they were forbidden to bake or seethe it upon the Sabbath day for there is not a word here to that purpose and it is apparent from the whole context that the rest of the Sabbath is not opposed to their baking or seething of it but to their going out into the field to gather it Nay the contrary is here implyed because after they had baken and sodden what they intended to bake or seethe part of the Manna did as is here expresly added remain over and was reserved for the Sabbath days provision and that unbaken and unsodden otherwise it would not have been noted as a miraculous thing that it did not stink nor breed worms ver 24. and seethe k that ye will seethe and that which remaineth over lay up for you to be kept until the morning ‖ What you do not eat this day keep for the next days provision 24 And they laid it up till the morning as Moses bade and it did not stink neither was there any worm therein k As there was before ver 20. So great a difference there is between the doing of a thing upon Gods command and with his blessing and the doing of the same thing against his will and with his curse 25 And Moses said Eat that to day l These words were spoken upon the morning of the Sabbath day as appears from the foregoing verse for to day is a Sabbath unto the LORD m i. e. Wholly consecrated to his service and therefore not to be employed in servile works to day ye shall not find it in the field 26 Six dayes ye shall gather it but on the seventh day which is the Sabbath in it there shall be none 27 And it came to pass that there went out some of the people on the seventh day for to gather and they found none 28 And the LORD said unto Moses n That he might speak it to the people How long o He signifies that this was an old disease in them to disobey Gods precepts and to pollute his Sabbaths refuse ye to keep my Commandments and my laws 29 See for that the LORD hath given you the Sabbath p Hath given to you and to your fathers that great command and priviledge of the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide ye every man in his place let no man go out of his place q Out of his house or tent into the field to gather Manna as appears from the occasion and reason of the law here before mentioned For otherwise they might and ought to go out of their houses to the publick assemblies as appears from Lev. 23. 3. Act. 15. 21. and to lead their cattle to watering Luk. 13. 15. or to help them out of a pit Mat. 12. 11. And a Sabbath-days journey was permitted Act. 1. 12. on the seventh day 30 So the people rested r Or ceased to wit from gathering Manna by comparing this with ver 27. and consequently from all works of that nature on the seventh day 31 And the house of Israel called the name thereof Manna and * Numb 11. 7. it was like Coriander seed s In shape and figure but not in colour for that is dark-coloured but this white as it follows here like Bdellium c. Numb 11. 7. white and the tast of it t When it was raw but when it was drest it was like fresh oil Numb 11. 8. was like wafers made with honey 32 And Moses said This is the thing which the LORD commandeth Fill an Omer of it to be kept for your generations that they may see the bread wherewith I have fed you in the wilderness when I brought you forth from the land of Egypt 33 And Moses said unto Aaron * 1 King 8. 9. Heb. 9. 4. Take a pot and put an Omer full of Manna therein and lay it up before the LORD u In the tabernacle and by the ark when they shall be built and at present in the place where you meet for the solemn worship of God to be kept for your generations 34 As the LORD commanded Moses so Aaron laid it up before the Testimony x i. e. Before the ark which is called the ark of the testimony Exod. 25. 16. and here by way of abbreviation the testimony or witness because in it were the tables of the covenant or the law of God which was a testimony of Gods authority and will and of mans subjection and duty or of the covenant made between God and man See Deut. 10. 5. and 31. 26. Quest. How could this be laid up before the Ark when the Ark was not yet built Ans. This text onely tells us that Aaron did lay it up but it doth not determine the time nor affirm that it was done at this instant but rather intimates the contrary and that it was done afterwards when the testimony i. e. the ark was built As the next verse also speaks of what was done in ' the following forty years to be kept 35 And the children of Israel
did eat Manna fourty years * Josh. 5. 12. Neh. 9. 15. untill they came to a land inhabited they did eat Manna untill they came to the borders of the land of Canaan y This Moses might well write for though he did not go in to Canaan yet he came to the borders of Canaan And though he did not see the cessation of the Manna yet he sufficiently knew both from the nature of the thing and by revelation from God that it would forthwith cease upon their entrance into Canaan 〈◊〉 36 Now an Omer is the tenth part of an Ephah CHAP. XVII 1 AND all the Congregation of the children of Israel journeyed from the wilderness of Sin after their journeys a By divers stations recorded Numb 33. 12 13. c. but here omitted because there was nothing extraordinary hapned in them according to the Commandment of the LORD b Expressed either by word of mouth or by the motion or rest of the cloudy pillar Exod. 13. 21. and pitched in Rephidim and there was no water for the people to drink 2 Wherefore the * Numb 20. 4. people did chide with Moses and said Give us water that we may drink And Moses said unto them Why chide you with me Wherefore do ye * Psal. 78. 41. 1 Cor. 10. 9. tempt the LORD c By distrusting Gods power and providence and faithfulness and goodness upon such a small occasion by refusing to submit to Gods will and to wait upon him by humble and servent prayers for relief and in stead thereof quarrelling with me as if it were my fault and murmuring against God under my name 3 And the people thirsted there for water and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattle with thirst 4 And Moses cryed unto the LORD saying What shall I do unto this people they be almost ready to stone me 5 And the LORD said unto Moses Go on before the people and take with thee of the Elders of Israel d That they may be eye-witnesses of this glorious work and may report it to the people and thy rod wherewith * chap. 7. 20. thou smotest the river e Either the Red-sea for an arm of the Sea is sometimes called a river or the river Nilas take in thine hand and go 6 * Numb 20. â—… Psal. 78. 1â—… 105. 41. Wisd. 11. â—… Behold I will stand before thee there f In my cloudy pillar which shall stand over that place upon the rock in Horeb g Horeb and Sinai are sometimes spoken of as the same place and sometimes as two differing places as here compared with Exod. 19. 2. The learned write that this was one long mountain whereof there were two eminent parts or tops the one at a considerable distance from the other and Horeb was the first part of it and near Rephidim and Sinai the more remote to which they came afterwards and thou shalt smite the rock and there shall water come out of it And Moses did so h i. e. Smote the rock and the waters flowed out plentifully and continually making a river which God caused to follow them to their several Stations See 1 Cor. 10. 4. in the sight of the Elders of Israel 7 And he called the name of the place ‖ That is tentation Massah and ‖ That is chiding or strife Meribah because of the chiding of the children of Israel and because they tempted the LORD saying Is the LORD amongst us i Viz. To protect and provide for us according to his word given to us Will God be as good as his word or will he not for it is to us very doubtful or not 8 * Deut. 25. 17. 1 Sam. 15. 2. Wisd. 11. 4. Then k When they were upon their march from Rephidim to Horeb Deut. 25. 17 18. came Amalek and fought with Israel l The ground of the quarrel was the prosecution of the old hatred of Esau against Iacob and the revenging of themselves and their father upon the posterity of Iacob for which they thought this the fittest season they being now a great and potent people Numb 24. 20. and Israel now weak and unarmed and dispirited with long servitude in Rephidim 9 And Moses said unto * Called Iesus Act. 7. 45. Joshua Chuse us out men and go m Out of the camp to meet the enemy out fight with Amalek to morrow I will stand on the top of the hill n Both to observe thy carriage and success or defeat that I may govern my self accordingly and that I may in that retirement pour out my soul â—…to the Lord of hosts that he may give thee victory with * chap. 4. 20. the rod of God o 〈◊〉 〈◊〉 having done so great exploits formerly doubt noâ—… of the same divine assistance to accompany it and make thee victorious in mine hand 10 So Joshua did as Moses had said to him and fought with Amalek and Moses Aaron and Hur p A person of eminency both for wisdom and experience and for place and authority supposed to be the husband of Miriam See Exod. 24. 14. went up to the top of the hill 11 And it came to pass when Moses held up his hand q With the rod of God in it This gesture though fervent prayer was doubtless joyned with it seems not to have been the gesture of one praying which is the lifting up of both hands but of an Ensign-bearer or of one ready to smite his enemies Howsoever this was onely a sign whereby Moses strengthned his faith and quickned his prayers and heightned the courage of the Souldiers below and protested that he expected victory not from the skill and prowess of his Army but from the assistance of God that Israel prevailed and when he let down his hand Amalek prevailed r God so dispensing his favour that the honour of the day and victory might be wholly ascribed to the rod and power of God not to Israel 12 But Moses hands were heavy and they took a stone and put it under him and he sat thereon and Aaron and Hur stayed up his hands s Not that both hands were erected and joyned together which was not a fit posture for one holding a rod in his hand but that Moses shifted the rod out of one hand into the other when the former was weary and that Aaron and Hur did each of them with both hands hold up that hand which was next to them successively that they also might relieve one the other the one on the one side and the other on the other side and his hands were steady untill the going down of the Sun 13 And Joshua discomfited Amalek and his people t Either 1. The King of the Amalekites and his people or 2. the people
15. 18. and partly that your minds may be abstracted from all sensual delights and wholely employed about this great and holy work and service There is a like command 1 Cor. 7. 5. but both this and that do indifferently concern both ministers and people and are limited to a certain time and therefore are very impertinently alledged for the perpetual celibacy of Ministers See also 1 Sam. 21. 5. 16 And it came to pass on the third day in the morning that there were * Heb. 12. 18. thunders and lightnings d Sent partly as evidences and tokens both of Gods glorious presence and of the anger of God and the dreadful punishments due to the transgressours of the law now to be delivered and partly as means to humble and awaken and convince and terrify proud and secure sinners that they might more reverently attend to the words and commands of God more willingly yield obedience to them and be more afraid of the violation of them and a thick cloud e Which was both a fit mean for the production and reception of the thunders and lightnings and a signification as well of the invisible and unconceivable nature of God as of the obscurity of the legal dispensation in regard of its types and shadows c. 2 Cor. 3. 13 18. and 4. 6. upon the mount and the voice of the trumpet f A fit instrument both for the promulgation of Gods law and for the signification of that war that is between God and sinners exceeding loud so that all the people g Moses himself not excepted as appears from Heb. 12. 21. that was in the camp trembled 17 And * Deut. 4. 10. Moses brought forth the people out of the camp to meet with God and they stood at the nether part of the mount h Therefore one part of the mount they might come to though not to another to wit the higher which may clear the difficulty and seeming contradiction betwixt ver 12. and 13. 18 And * Deut. 4. 11. and 33. 2. Judg. 5. 4. Hab 3. 3. mount Sinai was altogether on a smoak because the LORD descended upon it in fire i For further terrour to obstinate sinners Hence this law is called a fiery law Deut. 33. 2. and the smoak thereof ascended as the smoak of a furnace and * Heb. 12. 26. the whole mount quaked greatly k By an earthquake as appears from Psal. 60. 2. and 104. 32. 19 And when the voice of the trumpet sounded long and waxed louder and louder l Heb. went on or increased and grew very strong or vehement or loud This is opposed to the sâ—…unding long ver 13. Moses spake and * Neh. 9. 13 God answered him by a voice m i. e. By plain distinct and audible words as Psal. 81. 7. Ioh. 12. 29. so as the people also might hear as appears from ver 9. See Deut. 5. 24. 1 King 19 12 13. Heb. 12. 19. 20 And the LORD came down upon mount Sinai on the top of the mount n So here are three parts of the mount manifestly distinguished the top where the cloud was the middle part where Moses now stood and about which the bounds seem to have been put and the nether or lower part where the people were and the LORD called Moses up to the top of the mount and Moses went up 21 And the LORD said unto Moses Go down †Heb. contest charge the people leâ—…t they break through unto the LORD to gaze o Through curiosity to know in what form or manner I appear to thee and many of them perish 22 And let the Priests p For though the Aaronical Priesthood was not yet appointed it is certain that as there were sacrifices before so there were Priests to offer them which were either the first born who were consecrated â—…o God and did execute the office of Priests as may be gathered from Exod. 13. 2. and 24. 5. Numb 3. 12. and 8. 26. or some other persons appointed by God for doing that work till the office was settled in Aarons family also which come near to the LORD q Not at this time for both Priests and people are now kept at equal distance ver 22. but usually q. d. whose duty and priviledge it is to approach unto God and to present the peoples prayers and sacrifices to him and therefore are here particularly admonished because they above all others are obliged to this care and because they might seem to claim this priviledge by their function sanctifie themselves lest the LORD break forth upon them 23 And Moses said unto the LORD The people cannot come up r The people are sufficiently admonished in that particular because as thou didst command this same thing before ver 12. so I have informed and warned them of it so that it may seem superfluous for me to go down again to acquaint them herewith But God who better knew the dulness and the hardness of their hearts than Moses did saw it necessary to repeat the same command again and again Some read the words interrogatively Lo for halo as it is 2 Sam. 13. 26. 2 King 5. 26. Iob 2. 10. Mal. 2. 15. May not the people i. e. some of the people the priests at lest which as thou hast now said may come near to the Lord go up Is this an universal prohibition To this answer is given by a distinction in the next verse that he and Aaron might come up but no other to mount Sinai for thou chargedst us saying Set bounds about the mount and sanctifie it 24 And the LORD said unto him Away get thee down and thou shalt come up thou and Aaron with thee but let not the Priests and the people break through to come up unto the LORD lest he break forth upon them 25 So Moses went down unto the people and spake unto them CHAP. XX. 1 AND a Or Tâ—…en to wit when Moses was returned into the mount God spake b Immediately and not by an Angel For though an Ambassadour or Messenger may act in the name of his master yet it is against the use of all ages and places for such to call themselves by his name As well might an Ambassadour of France say I am the King of France which all men would account absurd arrogant and ridiculous as an Angel might say I am the Lord. all these words c i. e. Commands for so word is used Deut. 17. 19. Esth. 1. 12. saying 2. * Deut. 5. 6. Psal. 81. 10. Hos. 13. 4. I am the LORD thy God d The onely true God and thy God by special title having entred into covenant with thee and chosen the for my peculiar people to protect and rule and bless thee above all others Gods authority and right over them is fitly put in the front as the foundation of all Gods commands and their duties which
example in the worship of Idols * chap. 34. 13. Num. 33. 52. Deut. 7. 5 35. 12. 3. but thou shalt utterly overthrow them s i. e. The people lest thou be ensnared by their counsel or example and quite break down their images t Or statues or pillars or any thing else erected in honour to their false Gods See Gen. 28. 18. and 35. 20. 25 And ye shall serve the LORD your God and * Deut. 28. 5 8. he shall bless thy bread and thy water u i. e. Thy meat and thy drink that they shall be able to nourish thee and giâ—…e thee comfort which without my blessing they will never be able to do and * chap. 15. 26. Deut. 7. 15. I will take sickness away from the midst of thee 26 * Deut. 7. 14. There shall nothing cast their young nor be barren x Here was a double mercy God gave them strength both to conceive and to retain the conception till the natural and proper time of bringing forth came in thy land the number of thy dayes I will fulfill y I will preserve thee so as thou shalt live as long as the course of nature and temper of thy body will permit when evil men shall not live out half their days Psal. 55. 23. 27 I will send my fear z i. e. A great terrour or a terrour wrought by me See Exod. 33. 2. Iosh. 24. 12. before thee and will destroy all the people to whom thou shalt come and I will make all thine enemies turn their †Heb. necks backs unto thee 28 And I will send Hornets a Properly so called as may be gathered from Ios. 24. 12. Deut. 7. 20. Hornets are of themselves very troublesome and mischievous but these it is very probable were like those Egyptian flies Exod. 8. 21. of an extraordinary higness and perniciousness Nor is it strange that such creatures did drive many of these people from their habitations for many heathen writers give us instances of some people driven from their seats by frogs others by mice others by bees and wasps of which see Herodotus Diodorus Plin. Aelian Iustin c. before thee which shall drive out the Hivite the Canaanite and the Hittite b He names these three people either for all the rest because they were the most potent about the time of Israels first entrance into Canaan and gave them most trouble or because these three were more infested with Hornets than the other Nations as being more numerous and dangerous from before thee 29 * Deut. 7. 22. I will not drive them out from before thee in one year lest the land become desolate c Void of inhabitants in a great measure because thy present number is not sufficient to occupy and manage their whole land and the beast of the field multiply against thee 30 By little and little I will drive them out from before thee until thou be increased and inherit the land 31 And * Josh. 1. 4. I will set thy bounds d Compare this place with Gen. 15. 18. Numb 34. 3. from the Red-sea even unto the sea of the Philistines e i. e. The Mediterranean or Mid-land sea upon whose coast the land of the Philistines lay and from the desert f Of Egypt or Arabia whereof see Gen. 16. 7. Exod. 15. 22. unto the river g To wit Euphrates as it is expressed Deut. 1. 7. and 11. 24. which is oft called the river by way of eminency All within these bounds were given them by God but upon conditions which they manifestly broke and therefore were for the most part confined to a much narrower compass for I will deliver the inhabitants of the land into your hand and thou shalt drive them out before thee 32 * chap. 34. 15. Deut. 7. 2. Thou shalt make no covenant with them nor with their gods h To worship them as they made a covenant with Iehovah to worship him The sence is Thou shalt not engage thy self either to the people or to their Gods but shalt root out both 33 They shall not dwell in thy land lest they make thee sin against me for if thou serve i Or for thou wilt serve this will be the fruit of thy cohabitation with them thou wilst thereby be drawn to Idolatry their gods * chap. 34. 12. Deut. 7. 16. Josh. 23. 13. Judg. 2. 3. 1 Sam. 18. 21. Psal. 106. 36. it will surely k Or and assuredly this will be a snare l An occasion of further sin and utter ruine unto thee CHAP. XXIV 1 AND he said unto Moses Come up a After thou hast gone down and acquainted the people with my will and received their answer then come up again This sence is gathered from the repetition of this command after that was done ver 12. unto the LORD thou and Aaron Nadab and Abihu b Aaron and his two eldest sons whom by this special honour and favour he prepared for that office to which they were to be called chap. 28. and seventy of the Elders of Israel c Not the seventy governours which were chosen after this time as appears from Num. 11. 24. compared with Numb 33. 16. but seventy persons selected by Moses out of those rulers chosen and mentioned Exod. 18. 25. and possibly these were the chief heads of those several families which went with Iacob into Egypt which were about 70. See Gen. 46. 26 27. and worship ye afar off d Though they may come up into the mount further than the people yet do thou and let them especially keep their distance and what worship either thou or they shall offer to me shall be performed afar off from the top of the mountain whither thou onely shalt be admitted and that not to pray to me but onely to receive laws and oracles from me See ver 2. 2 And Moses alone e i. e. Without the persons now mentioned though not without Ioshua his minister as some conceive from ver 13. though even there Moses seems to ascend into the mount without Ioshua shall come near the LORD but they shall not come nigh neither shall the people go up with him f To any part of the mount as Aaron and Nadab c. did but they shall tarry at the bottom See Exod. 19. 12. 3 And Moses came g Down from the mount to the people after he had received the laws from God and told the people all the words of the LORD and all the judgments and all the people answered with one voice and said * chap. 19. 8. Ver. 7. Deut. 5. 27. All the words which the LORD hath said will we do h This they so readily and rashly promise because they were not sensible of their own weakness and because they did not understand the comprehensiveness and spirituality and strictness of Gods law but
sâ—…me both to the Altar and the grate though some alledge that place for the contrary and the staves shall be upon the two sides of the altar to bear it 8 Hollow with boards o i. e. Not one entire piece of wood but consisting of four several sides hollow within for easiness and conveniency of carriage in their wildernes state shalt thou make it * chap. 25. 40. and 26. 30. as †Heb. he hâ—…red it was shewed thee in the mount so shall they make it 9 And thou shalt make the court of the tabernacle p A court encompassing the tabernacle Exod. 40. 33. in the midst whereof the Altar of Sacrifices was placed upon which the offerings were burnt in the open air which was most convenient for the south-side southward there shall be hangings for the court q Whereby the court was distinguished and enclosed of fine twined linen of an hundred cubits long for one side 10 And the twenty pillars r On which the hangings were fastened by the hooks here mentioned thereof and their twenty sockets s Or bases upon which the pillars stood shall be of brass the hooks of the pillars and their fillets t Or hoops which encompassed the pillars at the top being placed there as it seems for ornament onely shall be of silver 11 And likewise for the north-side in length there shall be hangings of an hundred cubits long and his twenty pillars and their twenty sockets of brass the hooks of the pillars and their fillets of silver 12 And for the breadth of the court on the west-side shall be hangings of fifty cubits their pillars ten and their sockets ten 13 And the breadth of the court on the east-side eastward shall be fifty cubits 14 The hangings of one side of the gate shall be fifteen cubits u Which with the 15 cubits ver 15. and the 20 cubits ver 16. make up the 50 cubits mentioned ver 13. their pillars three and their sockets three 15 And on the other side shall be hangings fifteen cubits their pillars three and their sockets three 16 And for the gate of the court shall be an hanging of twenty cubits of blue and purple and scarlet and fine twined linen wrought with needle-work and their pillars shall be four and their sockets four 17 All the pillars round about the court shall be filleted with silver their hooks shall be of silver x All silver not onely covered with silver as some unduly infer from Exod. 38. 17. and their sockets of brass 18 The length of the court shall be an hundred cubits and the breadth †Heb. fifty by fifty fifty every where and the height five cubits of fine twined linen and their sockets of brass 19 All the vessels of the tabernacle in all the service thereof and all the pins thereof and all the pins y Wherewith the Tabernacle and curtains thereof were fastened to the ground as tents usually are with wooden pins of the court shall be of brass 20 And thou shalt command the children of Israel that they bring thee pure oil-olive beaten for the light to cause the lamp †Heb. to ascend up to burn alway a i. e. At all the times appointed daily though not continually as the lamb offered onely every morning and every evening is called a continual burnt-offering Exod. 29. 42. For that these were lighted onely at the evening may seem probable from the next verse and from Exod. 27. 21. and 30. 8. Lev. 24. 3. 1 Sam. 3. 3. 2 Chron. 13. 11. But because Iosephus and Philo who were eye-witnesses of the Temple-service and had no temptation to ly in this matter expresly affirm that some lights did burn in the day-time and it may seem indecent and improbable that God should dwell and the Priests minister in darkness and there were no windows to give light to the Tabernacle by day it may be granted that some few burnt in the day and all in the night and that the latter is onely mentioned in the places alledged as being the more solemn time when all are lighted z Beaten out of the olives with a pestel which is freer from dregs than that which is squeezed out with a press 21 In the tabernacle †Heb. of meeting See chap. 25. 22. and 29. 42. of the congregation b So called because there the people used to meet not onely one with another but with God also See Exod. 25. 22. Numb 17. 4. Others render it in the tabernacle of witness because there God declared his mind and will and mans duty * chap. 26. 31 33. without the vail c To wit the second vail in the holy place which is before the testimony d A short speech for before the Ark of the Testimony as it is elsewhere more largely called compare Exod. 25. 16. Aaron and his sons shall order it e To wit the lamp or the lights taking care that there be a constant supply of them and that they burn well from evening to morning before the LORD it shall be a statute for ever unto their generations on the behalf of the children of Israel CHAP. XXVIII 1 AND take thou unto thee a Cause them to come near unto thee that thou maist before them and before the people declare the will of God herein and solemnly set them apart for this office * Heb. 5. 1 4. Aaron thy brother and his sons with him from among the children of Israel that he may minister unto me in the priests office even Aaron Nadab and Abihu Eleazar and Ithamar Aarons sons 2 And * chap. 39. 2. thou shalt make †Gr. an holy stole Rev. 7. 9. holy garments b Garments to be used onely in holy ministrations for Aaron thy brother for glory and for beauty c i. e. Such as are glorious and beautiful partly to mind the people of the dignity and excellency of their office and employment and principally to represent the glorious robes wherewith Christ is both clothed himself and clotheth all his people who are made Priests unto God 3 And * chap. 36. 1. thou shalt speak unto all that are wise-hearted d i. e. Skilful artists The Hebrews make the heart not the brain the seat of wisdome See Iob 9. 4. * chap. 31. 2. and 35. 30. whom I have filled e Either 1. by my ordinary providence and assistance giving them both ability and opportunity to learn the arts or rather 2. by extraordinary inspiration which was necessary for the Israelites whose base and laborious drudgery took off their minds and hands from all ingenious studies and arts with the spirit of wisdom that they make Aarons garments to consecrate him f i. e. To be an outward sign of my calling and consecration of him to my holy service A metonymical expression that he may minister unto me in the
priests office 4 And these are the garments which they shall make a breast-plate and an ephod g This was a short upper garment made without sleeves which was girt about the body And it was twofold the one made of fine linnen which was common not onely to all the Priests as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions as 2 Sam. 6. 14. the other made of divers stuffes and colours peculiar to the High-priest the parts whereof were not sewed but tied together and a robe h An upper garment like a surpliss and a broidered coat i An under coat curiously wrought with circular works like eyes as the word notes and richly adorned with gems and other things a mitre k A kind of bonnet or cap for the covering of the head supposed to be something like a Turkish Turband for the form of it and a girdle l To enclose and fasten all the other garments which were loose in themselves that he might be more expeditious in his work and they shall make holy garments for Aaron thy brother and his sons that he may minister unto me in the priests office 5 And they shall take gold and blue and purple and scarlet and fine linen 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires of blue and of purple of scarlet and fine twined linen with cunning work 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of the Ephod the one before the other behind which when the Priest had put over his head were tied together and covered the Priests shoulders and part of his back and breast thereof joyned at the two edges thereof and so it shall be joyned together 8 And the ‖ Or embroidered curious girdle of the ephod o Which was for the closer fastening and girding of it which is upon it p This is added to distinguish it from the other girdle ver 4. which was to gird all the garments and was tied in a lower place shall be of the same q Either 1. of the same piece or rather 2. of the same kind of materials and workmanship as the following words explain it according to the work thereof even of gold of blue and purple and scarlet and fine twined linen 9 And thou shalt take two onyx stones and grave on them the names of the children of Israel 10 Six of their names on one stone and the other six r Levi seems to be omitted here as being sufficiently represented by the High-priest himself names of the rest on the other stone according to their birth 11 * Wisd. 18 With the work of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the children of Israel thou shalt make them to be set in ouches s Hollow places such as are made in golden rings to receive and hold the precious stones which are put into them of gold 12 And thou shalt put the two stones upon the shoulders of the ephod t i. e. In the place where the two shoulder-pieces were joyned together for stones of memorial unto the children of Israel And Aaron shall bear their names before the LORD u Into the holy of holies An evident type of Christs entring into heaven with the names and in the stead of his people the true Israel upon his shoulders and presenting them to his father with acceptance upon his two shoulders for a memorial x Not so much to the High-priest that he should not forget to pray for them as to God that he beholding their names there according to his order might graciously remember them and shew mercy unto them Such a memorial to God was the rainbow Gen. 9. 13. Such things are spoken of God after the manner of men 13 And thou shalt make ouches y Not for the stones ver 12. who had other ouches ver 11. but for the chains ver 14. of gold 14 And two chains of pure gold at the ends z Or with ends i. e. not like chains that are fastened about ones neck or arm which seem to have no end but two distinct chains with two several ends both hanging downward Compare ver 22. The Syriack render it double others equal or of equal length of wreathen work shalt thou make them and fasten the wreathen chains to the ouches 15 And thou shalt make the breast-plate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast called of judgment because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction with cunning work after the work of the ephod thou shalt make it of gold of blue and of purple and of scarlet and of fine twined linen shalt thou make it 16 Four square it shall be being doubled b For greater strength that it might better support and secure the precious stones which were put into it and that it might receive the Urim and Thummim Lev. 8. 8. a span shall be the length thereof and a span shall be the breadth thereof 17 And thou shalt †Heb. fill in iâ—… fillings of stone set in it settings of stones even four rows of stone c It is needless to trouble the reader with the explication of these stones which the Iewish Doctors themselves are not agreed in seeing this use of them is now abolished It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure possibly with respect to some disposition or concernment of each tribe which at this distance we cannot learn the first row shall be a ‖ Or rubie sardius a topaz and a carbuncle this shall be the first row 18 And the second row shall be an emeraud a saphir and a diamond 19 And the third row a ligure an agate and an amethyst 20 And the fourth row a beryl and an onyx and a jasper they shall be set in gold in their †Heb. fillings inclosings 21 And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve tribes d i. e. According to the order of their birth the first stone to the eldest the second to the next c. 22 And thou shalt make upon the breast-plate chains at the ends e Some think these are the same with those mentioned v. 14. But it seems improbable and without example that God should in this short description and that within a few verses give a new
4. There was indeed a law that that sin-offering whose blood was not carried into the Tabernacle which was the case here should not be burnt but eaten Lev. 6. 30. and 10. 18. But that concerned the people not the priests who did not eat but burn their own sin-offerings Leviticus 4. 3 12. 15 Thou shalt also take one ram and Aaron and his sons shall put their hands upon the head of the ram 16 And thou shalt slay the ram and thou shalt take his blood and sprinkle it round about upon the altar o Which signifies that not onely our persons but our very Altars and Sacrifices and best services need the sprinkling of Christs blood upon them to render them acceptable to God 17 And thou shalt cut the ram in pieces and wash the inwards of him and his legs and put them unto his pieces and ‖ Or upon unto his head 18 And thou shalt burn the whole ram upon the altar it is a burnt-offering unto the LORD it is a sweet savour p Heb. A savour of rest wherewith God will be well-pleased and for which as representing Christ who offered up himself he will graciously accepte of the offerings of the priests for themselves and for the people an offering made by fire unto the LORD 19 And thou shalt take the other ram q For a peace-offering So here were all the three sorts of sacrifices which were afterwards to be offered by them for the people and Aaron and his sons shall put their hands upon the head of the ram 20 Then shalt thou kill the ram and take of his bloud and put it upon the tip of the right ear r These parts are conscerated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office of Aaron and upon the tip of the right ear of his sons and upon the thumb of their right hand r These parts are conscerated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office and upon the great toe r These parts are consecrated in the name and stead of all the rest the ear as the instrument of hearing and receiving the mind and will of God in all their sacred administrations and in their whole conversation the hand and foot as the instruments of action and execution of that which they hear and understand to be the mind of God And the right parts are chosen rather than the left as being usually more vigorous and expeditious And all these parts are sprinkled with this blood to shew the absolute necessity of Christs blood to qualifie them for an acceptable and successful discharge of their office of their right foot and sprinkle the blood upon the altar round about 21 And thou shalt take of the blood that is upon the altar and of * chap. 30. 25. the anointing oyl and sprinkle it upon Aaron and upon his garments and upon his sons and upon the garments of his sons with him and * Heb. 9. 22. he shall be hallowed and his garments and his sons and his sons garments with him 22 Also thou shalt take of the ram the fat and the rump and the fat that covereth the inwards and the caul of the liver and the two kidneys and the fat that is upon them and the right shoulder for it is a ram of consecration s Of the Priests in their office Therefore the right shoulder was burnt which in other sacrifices was given to the Priest 23 And one loaf of bread and one cake of oiled bread and one wafer out of the basket of the unleavened bread that is before the LORD 24 And thou shalt put all in the hands of Aaron and in the hands of his sons and shalt ‖ Or Shake to and fro wave them t Either toss them from one hand to another as giving all from themselves to God or shake them to and fro towards the several parts of the world to note Gods dominion over all places and people and the extent of that true and great sacrifice represented in these types to all for a wave-offering before the LORD 25 And thou shalt receive them of their hands and burn them upon the altar for a burnt-offering for a sweet savour before the LORD it is an offering made by fire unto the LORD 26 And thou shalt take * Lev. 8. 29 the breast of the ram of Aarons consecrations and wave it for a wave-offering before the LORD and it shall be thy part u To wit the breast alone whereas both shoulder and breast were given to Aaron afterwards the reason whereof might be either because Moses was not a proper and compleat Priest as Aaron afterward was but onely appointed by God for this time to do that work Or because now there were in a manner two Priests the one consecrating to wit Moses the other consecrated to wit Araon and therefore these parts were divided the breast given to the former to be eaten the shoulder offered unto God for the latter verse 22. he being not yet a perfect Priest and therefore not in a capacity of eating it 27 And thou shalt sanctifie * Lev. 7. 34. Num. 18. 18. Deu. 18. 3. the breast of the wave-offering and the shoulder of the heave-offering which is waved and which is heaved up x This was done by throwing the parts upward and catching them again of the ram of the consecration even of that which is for Aaron and of that which is for his sons y The words may be rendred thus of which breast and shoulder of the ram shall be Aarons portion and of which shall be the portion of his sons So there is onely an Ellipsis of the verb substantive which is most common and the Hebrew prefix Lamed designs a thing belonging to the person to whom that is prefixed as it is in other like cases as Gen. 40.
4. which shall go before us e To guide us through this vast wilderness to the land of promise where they longed to be For as the cloud which hitherto had guided them that seemed now to be fixed upon the mount and they thought both that and Moses had deserted them The Iewish Doctors note that he doth not say Make us Gods whom we may worship but which shall go before us which as they truly say shews that they wanted not a God whom they knew by infallible evidences they had but a visible guide who might supply the want of Moses as the next words shew for as for this Moses f An expression of contempt towards their great deliverer the man that brought us up out of the land of Egypt we wot not what is become of him g Whether he be not consumed by the fire in the cloud or taken up to heaven or conveyed away by God to some other place 2 And Aaron said unto them Break off the golden ear-rings h Which were of good value and common use among the Eastern people who seem to have used them superstitiously Gen. 35. 4. Iudg. 8. 24. and therefore Aaron demands these partly that he might take away one vice or occasion of vice whilest the people were intent upon another and partly that the proposed loss of their precious ear-rings might cool their idolatrous desires which are in the ears of your wives i Whom he thought most fond of their jewels and most unlikely to part with them of your sons and of your daughters and bring them unto me 3 And all the people brake off the golden ear-rings k Whereby they shew both their madness upon their Idols and their base ingratitude to their God who had transferred these jewels from the Egyptians to them Exod. 12. 35 36. which therefore God upbraids them with Ezek. 16. 11 c. which were in their ears l i. e. The mens ears for the affix is of the masculine gender whereby it seems the men were more set upon Idolatry than the women parting with their ear-rings for it which the women would not do and brought them unto Aaron 4 * 1 King 12. 28. Ps. 1â—…6 19. And he received them at their hand and fashioned it with a graving tool after he had made it a molten calf m The meaning of this Translation is That Aaron to wit by Artificers did first melt the gold into one mass and then by the graving tool form it into the shape of a calf and polish it or as others render the words he formed it in a type or mould made in the shape of a calf into which he cast the molten gold and so made it a molten calf But the words may be translated thus he put it or them into a purse for so the Hebrew verb and noun both are used 2 King 5. 23. and in like manner Gideon disposed the ear-rings given him for like use Iudg. 8. 24. and afterwards he made of them a molten calf Now the people desired and Aaron in compliance with them made this in the form of a calf or an ox for the word signifies both in imitation of the Egyptians as Philo the Iew expressely affirms and the learned generally agree and it may thus appear 1. the great idols of the Egyptians Apis Serapis and Isis were oxen and cows as is confessed 2. the Egyptians besides those creatures which they adored as Gods did also make and keep and worship their images as even the heathen writers Mela and Strabo affirm 3. the Israelites whilest they were in Egypt were many of them infected with the Egyptian Idolatry as it appears from Ios. 24. 14. Ezik. 20. 7 8. and 23. 3. Act. 7. 39. And it is not unlikely divers of them hanker'd no less after the Idols than after the garlick and onions of Egypt And being now as they thought forsaken by Moses they might think of returning to Egypt as afterwards they did and therefore chose a God of the Egyptian mode that they might more willingly receive them again and they said These be thy gods n i. e. This is thy God the plural number being put for the singular as it is usual in this case The meaning is this is the sign or symbol or image of thy God for such expressions are very frequent thus this image of a calf is called a calf frequently and the images of the temple of Diana are called shrines or little temples Act. 19. So they intended to worship the true God by this image as afterwards Ieroboam did by the same image as we shall plainly see when we come to that place of Scripture And it is absolutely incredible that the generality of the Israelites should be so void of all sence and reason as to think that this new-made calf did bring them out of Egypt before its own creation and that this was the same Jehovah who had even now spoken to them from heaven with an audible voice saying I am the Lord thy God who brought thee out of the land of Egypt O Israel which brought thee up out of the land of Egypt 5 And when Aaron saw o i. e. Observed with what applause they received it and with what fury and resolution they prosecuted their former desire he was born down with the stream and as it is probable by the peoples instigation built an altar to it it he built an altar before it and Aaron made proclamation and said To morrow is a feast to the LORD p Heb. to Iehovah Which title being peculiar to the true God and being here given by Aaron to the calf with the approbation of the people makes it more than probable that the people designed to worship the true God in this calf which they made onely as a visible token of Gods presence with them and an image by which they might convey their worship to God 6 And they rose up early on the morrow and offered burnt-offerings and brought peace-offerings q But no sin-offerings which they most needed and the * 1 Cor. 10. â—… people sat down to eat and to drink r For the sacrifices were accompanied with feasting both among the worshippers of the true God and among Idolaters See Exod. 18. 12. and 24. 11. and rose up to play s By shouting and singing and dancing as it appears from ver 17 18. 19. 7 And the LORD said unto Moses * Deut. 9. 1â—… Go get thee down for thy people t No longer my people as God had called them hitherto Exod. 3. 7. and 5. 1 c. they have forsaken me and I do hereby renounce them which thou broughtest out of the land of Egypt have corrupted themselves 8 They have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshipped it and have sacrificed thereunto and said * 1 Kin. 12. 2â—…
These be thy gods O Israel which have brought thee up out of the land of Egypt 9 And the LORD said unto Moses * chap. 33. 3 Deut. 9. 13. Isa. 48. 4. I have seen this people and behold it is a stiff-necked people u Untractable wilful and stubborn incorrigible by my judgements ungovernable by mine or by any laws A metaphor from those beasts that will not bend their necks to receive the yoke or bridle 10 Now therefore let me alone x Do not hinder me by thy prayers which I see thou art now about to make on their behalf that my wrath may wax hot against them and that I may consume them and * Num. 14. 1â—… I will make of thee y To come out of thy loins a great nation 11 * Deut. 9. 18. Ps. 106. 23. And Moses besought †Heb. thâ—… 〈◊〉 of the Lord. the LORD his God z Emphatically so called q. d. Moses had not lost his interest in God though Israel had and said LORD why doth thy wrath wax hot a So hot as to consume them utterly For though he saw reason enough why God should be angry with them yet he humbly expostulates with God whether it would be for his honour utterly to destroy them Or this is a petition delivered in form of an interrogation or expostulation as Mat. 8. 29. compare with Luk. 8. 28. against thy people b An ingenious retortion q. d. They are not my people as thou calledst them ver 7. but thy people which he proves in the following words which thou hast brought forth out of the land of Egypt with great power and with a mighty hand 12 * Num. 14. 13. Deut. 9. 28. and 32. 27. Wherefore should the Egyptians speak and say For mischief did he bring them out to slay them in the mountains c i. e. In or at mount Sinai the plural number for the singular or in this mountainous desert and to consume them from the face of the earth Turn from thy fierce wrath and repent of this evil against thy people 13 Remember Abraham Isaac and Israel thy servants to whom thou swarest by thy own self and saidst unto them * Gen. 12. 7. 13. 15. 15. 18. 26. 4. 28. 13 48. 16. I will multiply your seed as the stars of heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever 14 And the LORD repented d i. e. Changed his sentence See on Gen. 6. 6. of the evil which he thought to do unto his people 15 And Moses turned and went down from the mount and the two tables of the testimony were in his hand the tables were written on both their sides e Not in the inside and outside which is unusual and unnecessary but in the inside onely some of the ten Commands being written on the right hand and others on the left not for any mystery but onely for conveniency of writing on the one side and on the other side were they written 16 And the * chap. 31. 18. tables were the work of God and the writing was the writing of God graven upon the tables 17 And when Joshua f Who had waited all this while upon the middle of the hill for Moses his return and so neither knew what the people had done nor heard what God had said to Moses heard the noise of the people as they shouted he said unto Moses There is a noise of war in the camp 18 And he said It is not the voice of them that shout for mastery g Heb. of a cry of strength i. e. of strong men or of the stronger and victorious party who use to express themselves with triumphant shouts neither is it the voice of them that cry for †Heb. weaknesâ—… being overcome h Heb. of a cry of weakness i. e. of weak and wounded and vanquished men who use to break forth into doleful cries but the noise of them that sing do I hear 19 And it came to pass assoon as he came nigh unto the camp that he saw the calf and the dancing and Moses anger waxed hot and he cast the tables out of his hands and brake them i Not through rash anger but by Divine instinct partly to punish their Idolatry with so great a loss and partly to shew that the covenant made between God and them so much to their advantage which was contained in those tables was by their sin broken and now of none effect and not to be renewed but by bitter repentance beneath the mount 20 * Deut. 9. 21. And he took the calf which they had made and burnt it in the fire and ground it to powder k Melted it either into one great mass or rather into divers little fragments which afterwards by a file or other instruments he by the help of many others might soon ground to powder or dust of gold and strawed it upon the water l Upon the brook which came out of the rock Horeb Exod. 17. 6. and made the children of Israel m Not all which would require long time but some in the name of the rest and most probably either the chief promoters of this idolatrous design or the chief rulers of the people who should by their power and authority have restrained the people from this wickedness to drink of it n Of the water into which that dust was cast partly to make them ashamed of their madness in worshipping a God which now must be drunk and cast out into the draught and partly to fill them with terrour and dreadful expectation of some ill effect or curse of God to come upon them either by this draught or by other means 21 And Moses said unto Aaron What did this people unto thee o What injury or mischief had they done to thee which thou didst so severely revenge that thou hast brought so great a sin upon them p The sin of the people is charged upon Aaron both because he did not resist and suppress their wicked suggestion ver 1. by his counsel and by the authority which Moses had left in his hand which he should have done even with the hazard of his life as the Rabbins say that Hur did whom they report to have been slain by the people whilest he disswaded them from their attempt and because he did not promote and direct and manage their enterprize ver 4 5. 22 And Aaron said Let not the anger of my lord wax hot thou knowest the people that they are set on mischief q Heb. are in evil i. e. are altogether wicked addicted to or bent upon wickedness so that it was impossible for me to stop or divert their course 23 For they said unto me Make us gods which shall go before us for as for this Moses the
was gone into the tabernacle 9 And it came to pass as Moses entred into the tabernacle the cloudy pillar descended m Whereby God testified his approbation of Moses and of that which Moses had done which might seem to some severe and cruel and stood at the door of the tabernacle and the LORD talked with Moses 10 And all the people saw the cloudy pillar stand at the tabernacle door and all the people rose up and worshipped every man in his tent door 11 And * Gen. 32. 30. â—…umb 12. 8. the LORD spake unto Moses face to face n Or mouth to mouth as Numb 12. 8. Not that God hath face or mouth or that Moses could behold it which is denied verse 20. but the sense is he spake with him freely and familiarly and immediately not by an Angel in a dream or vision as he did to other Prophets See Deut. 34. 10. as a man speaketh to his friend And he turned again into the camp but his servant Joshua the son of Nun a young man departed not out of the tabernacle o Who abode there either to keep it from injury or inconvenience for as it was set up by mans help so it needed mans care to preserve it or to assist and direct those who resorted thither to seek God in Moses his absence And Ioshua seems to be appointed for this work rather than Aaron or any other of the Elders because they had one way or other been guilty of the late Idolatry and God would hereby punish them with a temporary suspension from his service and their office 12 And Moses said unto the LORD see thou sayest unto me bring up this people and thou hast not let me know whom thou wilt send with me p i. e. What Angel it is whether it be a created Angel for then I profess I am unsatisfied with him verse 15. or the same increated Angel Christ who hath hitherto accompanied us and then I am content But I am at a great loss by thy withdrawing thy cloudy pillar from the people to whom it is to be a guide Yet thou hast said I know thee by name q i. e. Distinctly and familiarly as one whom I have much converse with and great kindness for thy name is written in my book Compare Exod. 32. 32 33. Psal. 87. 5 6. Phil. 4. 3. And knowing here notes approbation and affection as Psal. 1. 6. Matth. 7. 23. compare Ier. 1. 5. and thou hast also found grace in my sight 13 Now therefore I pray thee If I have found grace in thy sight shew me now thy way r The course and manner of thy dealings with men and particularly thy purpose and will concerning me and thy people and the method which thou wilt chuse for the fulfilling of thy promise and the course which thou wouldst have me take and the way by which I shall conduct thy people to the promised Land that I may know thee s i. e. Thy mind herein men are said to know God when they know his mind and will or that I may experimentally know thee to be what thou hast promised thou wilt be to me and to thy people Or rather that I may thereby know theâ—… namely that I shall find grace in thy sight as it follows that I may be assured that thou wilt be reconciled to and present with me and thy people that I may find grace in thy sight and consider that this nation is thy people t Both by thy own choice and purpose and promise to their parents and by their recognition of thee for their God and their returning to thee again 14 And he said * â—… Sam. 17. 11. my presence u Heb. My face i. e. I my self by comparing this with 2 Sam. 17. 11. The Angel of â—…y presence Isa. 63. 9. the pledge of my presence the clouâ—…y pillar and I will not turn thee over to an Angel as I threaâ—…ed ver 2. See Deut. 4. 34. shall go with thee and I will give thee rest x Not onely rest from thy present anguish and perplexity of mind for thy people but in duâ—… time I will bring them to their resting-place and settled habitation for it is evident from verse 15 15. that Moses his care and prayer was more for the people than for himself 15 And he said unto him if thy presence go not with me carry us not up hence y Let us rather live and die in the Wilderness with thy presence and favour than go into Canaan without it for even that promise of rest I value not without thy presence So he ecchoes back Gods words to himself and turns Gods promise into a prayer 16 For wherein shall it be known here z By what other token shall other nations and after ages know that I and thy people have found grace in thy sight is it not in that thou goest with us so * chap. 34. 10. shall we be separated I and thy people from all the people a i. e. Distinguished by thy peculiar kindness and priviledges afforded to us Or be made wonderful or eminent or glorious above all other people that are upon the face of the earth 17 And the LORD said unto Moses I will do this thing also that thou hast spoken for thoâ—… hast found grace in my sight and I know thee by name 18 And he said I beseech thee shew me thy glory b i. e. Thy glorious Majesty the brightness of thy countenance some such manifestation of thy self as becomes thy excellency and such as shall be seen in the other life or that glorious shape which together with an humane voice thou hast now assumed But for the essence of God as that was and is and ever will be invisible to bodily eyes 1 Tim. 6. 16. so a man of such great reason and deep knowledge in divine things and universal Learning could not be ignorant of it and therefore would not desire it 19 And he said I will make all my goodness c Or My beauty for so that Hebrew word is sometimes used Gen. 6. 2. 1 Sam. 9. 2. or my excellency or my glory as appears from verse 22. which was the thing Moses desired to see And the difference between his request and Gods answer doth not lye in glory and goodness but in shewing his glory so as Moses might gaze upon it and making it onely as it follows to pass before him to wit in a sudden and very transitory vision Though it may be understood properly of Gods goodness and kindness to men of which the following words speak and that was the great if not the onely thing ascribed to God chap. 34. 6 7. pass before thee and I will proclaim the Name of the LORD d i. e. My name The noun for the pronoun as is very frequent I will give thee notice when I come that thou maist attend I will not surprize
d The height relates to its standing or hanging upright and the breadth relates to the hanging it self and the height of the hanging was taken in the breadth was five cubits answerable to the hangings of the court 19 And their pillars were four and their sockets of brass four their hooks of silver and the overlaying of their chapiters and their fillets of silver 20 And all the * chap. 27. 19. pins of the tabernacle and of the court round about were of brass 21 This is the sum of the tabernacle e This doth not belong to the following account of Gold and Silver but to the foregoing particulars of holy things relating to the Tabernacle for these onely were committed to the care of the Levites as it here follows but this Gold and Silver was put into other hands even of the tabernacle of testimony as it was counted according to the commandment of Moses for the service of the Levites f i. e. For those holy uses and services which the Levites administred by the hand of Ithamar son to Aaron the priest 22 And Bezaleel the son of Uri the son of Hur of the Tribe of Judah made all that the LORD commanded Moses 23 And with him was Aholiab son of Ahisamach of the tribe of Dan an engraver and a cunning workman and an embroiderer in blue and in purple and in scarlet and fine linen 24 All the gold that was occupied for the work in all the work of the holy place even the gold of the offering was twenty and nine talents g Every talent contained three thousand shekels See Gen. 23. 15. Exod. 30. 13. It is not said that all this Gold and following Silver were used about the building of the Tabernacle for the people brought much more than enough Exod. 36. 5. And these remains it is probable were put into the sacred treasury to be used as occasion should require and seven hundred and thirty shekels after the shekel of the sanctuary 25 And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred and threescore and fifteen shekels after the shekel of the sanctuary 26 A * chap. 30. 〈◊〉 Bekah for †Heb. a poâ—… every man that is half a shekel after the sekel of the sanctuary for every one that went to be numbred from twenty years old and upward for * Num. 1. 46. six hundred thousand and three thousand and five hundred and fifty men 27 And of the hundred talents of silver were cast the * chap. 26. 19 21 25 32. sockets of the sanctuary and the sockets of the vail an hundred sockets of the hundred talents a talent for a socket 28 And of the thousand seven hundred seventy and five shekels he made hooks for the pillars and overlaid their chapiters and filletted them 29 And the brass of the offering was seventy talents and two thousand and four hundred shekels 30 And therewith he made the sockets to the door of the tabernacle of the congregation and the brazen altar and the brazen grate for it and all the vessels of the altar 31 And the sockets of the court round about and the sockets of the court-gate and all the pins of the tabernacle and all the pins of the court round about CHAP. XXXIX 1 AND of the blue and purple and scarlet they made clothes of service to do service in the holy place and * chap. 31. 10. and 35. 19. made the holy garments for Aaron as the LORD commanded Moses 2 And he made the ephod of gold blue and purple and scarlet and fine twined linen 3 And they did beat the gold into thin plates and cut it into wiers to work it in the blue and in the purple and in the scarlet and in the fine linnen with cunning work 4 They made shoulder pieces for it to couple it together by the two edges was it coupled together 5 And the curious girdle of his ephod that was upon it was of the same according to the work thereof of gold blue and purple and scarlet and fine twined linen as the LORD commanded Moses 6 * chap. 28. 9. And they wrought onyx-stones inclosed in ouches of gold graven as signets are graven with the names of the children of Israel 7 And he put them on the shoulders of the Ephod that they should be stones for a * chap. 28. 12. memorial to the children of Israel as the LORD commanded Moses 8 And he made the breast-plate of cunning work like the work of the ephod of gold blue and purple and scarlet and fine twined linen 9 It was foursquare they made the brest-plate double a span was the length thereof and a span the breadth thereof being doubled 10 And they set in it four rows of stones the first row was a ‖ Or Ruby Sardius a Topaz and a Carbuncle this was the first row 11 And the second row an Emeraud a Saphir and a Diamond 12 And the third row a Ligure an Agate and an Amethyst 13 And the fourth row a Beryl an onyx and a Jasper they were inclosed in ouches of gold in their inclosings 14 And the stones were according to the names of the children of Israel twelve according to their names like the ingravings of a signet every one with his name according to the twelve Tribes 15 And they made upon the Brest-plate chains at the ends of wreathen work of pure gold 16 And they made two ouches of gold and two gold rings and put the two rings in the two ends of a brest-plate 17 And they put the two wreathen chains of gold in the two rings on the ends of the brest-plate 18 And the two ends of the two wreathen chains they fastned in the two ouches and put them on the shoulder-pieces of the Ephod before it 19 And they made two rings of gold and put them on the two ends of the breast-plate upon the border of it which was on the side of the Ephod inward 20 And they made two other golden rings and put them on the two sides of the Ephod underneath toward the fore-part of it over-against the other coupling thereof above the curious girdle of the Ephod 21 And they did bind the brest-plate by his rings unto the rings of the Ephod with a lace of blue that it might be above the curious girdle of the Ephod and that the brest-plate might not be loosed from the Ephod as the LORD commanded Moses 22 And he made the robe of the Ephod of woven work all of blue 23 And there was a hole in the midst of the robe as the hole of an habergeon with a band round about the hole that it should not rent 24 And they made upon the hems of the robe pomegranates of blue and purple and scarlet and twined linen 25 And they made * chap. 28. 〈◊〉 bels of pure gold and put the bels between the pomegranates
work peculiar to the Priest and not to be done by Moses without Gods express command 28 And he set up the hanging at the door of the tabernacle 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering g For the consecration of the Altar this being the first sacrifice as the LORD commanded Moses 30 And he set the laver between the tent of the congregation and the altar and put water there to wash withal 31 And Moses and Aaron and his sons washed their hands and their feet thereat 32 When they went in to the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33 And he reared up the court round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34 * â—…ev 16. 2. Numb 9. 15. 1 King 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation and the glory of the LORD h i. e. The glorious presence of God which having been forfeited and lost was now returned to them and took its habitation among them filled the tabernacle 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud which both dazzled his eyes and struck him with horrour as 1 King 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God and partly because he was not called to it as he was not able to go up into the mount till he was called Exod. 24. 16. of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36 And when the cloud was taken up from over the tabernacle the children of Israel †Heb. journeyed went onward in all their journeys 37 But if the cloud were not taken up then they journeyed not till the day that it was taken up 38 For the cloud of the LORD was upon the tabernacle by day and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire See Exod. 13. 21. was on it by night in the sight of all the house of Israel throughout all their journeys ANNOTATIONS ON LEVITICUS The ARGUMENT THis Book containing the actions of about one monthes space acquainteth us with the Levitical Ceremonies used after the tabernacle was erected and anointed in the wilderness and is therefore called Leviticus It treats of laws concerning persons and things unclean and clean by infirmity or accident as also purifyings in general once a year and divers particular cleansings with a brief repetition of Divers laws Chap. 19. together with certain feasts of 7 years rest of the Iubilee and the redemption of things consecrated to God c. but especially of such Ceremonies as were used about offerings and sacrifices which were both expiatory for trespasses wittingly or unwittingly committed whether by the people or the priests and also Eucharistical in the owning of Gods blessings here are declared also laws for the regulating of these and prescribing the lawful time for marriages here is set down how several abominable sins are punishable by the Magistrate and how these things are to be managed by certain persons appropriated to the tribe of Levi whose office is confirmed from heaven and the male-administration of it threatned and the Iudgement particularly inflicted on Nadab and Abihu for an Example here are also promises and threatnings to the observers or breakers of this law CHAP. I. 1 AND the LORD called unto Moses a Who stood without Exod. 40. 35. waiting for Gods call and spake unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle saying 2 Speak unto the children of Israel and say unto them * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed some by way of acknowledgement to God for mercies either desired or received others by way of satisfaction to God for mens sins others were meer exercises of piety and devotion And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies that they might have full employment of that kind in Gods service and thereby be kept from temptations to Idolatry and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death as the several duties which men owe to their creator and redeemer all which could not be so well expressed by one sort of sacrifices unto the LORD ye shall bring your offering of the cattle even of the herd and of the flock d Or of the sheep though the Hebrew word contains both sheep and goats as appears both from the use of the word Gen. 12. 16. and 2â—… 9. and 38. 17. and from ver 10. and other places of Scripture Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry to which divers of the Israelites had been used and were still in danger of revolting to again that the frequent destruction of these creatures might bring such silly Deities into contempt Or 2. because these are the fittest representations both of Christ and of true Christians as being gentle and harmless and patient and most useful to men Or 3. as the best and most profitable creatures with which it is fit God should be served and which we should be ready to part with when God requires us to do so Or 4. as things most common and obvious that men might never want a sacrifice when they needed or God required it 3 If his offering be a burnt sacrifice e Strictly so called such as was to be all burnt the skin excepted Levit. 7. 8. See Gen. 8. 20. and 1 King 3. 15. For otherwise every sacrifice was burnt more or less These sacrifices did partly signifie that the whole man in whose stead the sacrifice was offered was to be intirely and unreservedly offered or devoted to Gods service and that the whole man did deserve to be utterly consumed if God should deal severely with him and directed us to serve the Lord with all singleness of heart without self-ends and to be ready to offer to God even such sacrifices or services wherein we our selves should have no part nor benefit of the herd let him offer a male f As being more perfect than the female Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22 c. To signify
be a meat-offering baken in the frying pan it shall be made of fine flour with oyl 8 And thou shalt bring the meat-offering that is made of these things unto the LORD and when it is ‖ Or offered presented unto the Priest he shall bring it unto the altar 9 And the Priest shall take from the meat-offering * Verse 2. a memorial thereof and shall burn it upon the altar it is an * Exod 29. 18. offering made by fire of a sweet savour unto the LORD 10 And that which is left of the meat-offering shall be Aarons and his sons It is a thing most holy of the offerings of the LORD made by fire 11 No meat-offering k To wit which is offered of free will for in other offerings it might be used Levit. 7. 13. and 〈◊〉 17. which he shall bring unto the LORD shall be made with leaven l This was forbidden partly to mind them of their deliverance out of Egypt when they were forced through haste to bring away their meal or dough which was the matter of this oblation unleavened partly to signifie what Christ would be and what they should be pure and free from all errour in the faith and worship of God and from all hypocrisie and malice or wickedness all which are signified by leaven Mat. 16. 12. Mark 8. 15 Luk. 12. 1. 1 Cor. 5. 8. Gal. 5. 9. for ye shall burn no leaven nor any honey m Either 1. because it hath the same effect with leaven in paste or dough making it sowr and swelling Or 2. in opposition to the sacrifices of the Gentiles in which the use of hony was most frequent or 3. to teach us that Gods worship is not to be governed by mens fancies and appetites to which hony might have been grateful but by Gods will The Iews conceive that under the name of hâ—…ny all sweet fruits as figs dates c. are contained and forbidden in any offering of the LORD made by fire 12 As for the oblation ‖ Or of 〈◊〉 〈◊〉 of the first fruits ye shall offer them n Or The offering or For the offering of the first-fruits you shall or may offer them or either of them to wit leaven or hony which were offered and accepted in that case Levit. 23. 17. 2 Chron. 31. 5. unto the LORD but they shall not †Heb. 〈◊〉 Exod. 2â—… be burnt o But reserved for the Priests Numb 18. 13. Deut. 18. 4. on the altar for a sweet savour 13 And every oblation of thy meat-offering * 〈…〉 shalt thou season with salt p Either 1. for the decency and conveniency of the feast which God would have here represented Or 2. for the signification of that incorruption of mind and sincerity of grace which in Scripture is signified by salt Mark 9. 49. Col. 4. 6. and which is necessary in all them that would offer an acceptable offering to God Or 3. in testimony of that communion which they had with God in these exercises of his worship salt being the great symbol of friendship in all nations and ages neither shalt thou suffer the salt of the covenant of thy God q So salt is called either 1. because it fitly represented the durableness and perpetuity of Gods covenant with them which is designed by salt Numb 18. 19. 2 Chron. 13. 5. Or 2. because it was so particularly and rigorously required as a condition of their covenant with God this being made absolutely necessary in all their offerings as it follows and as the neglect of sacrifices was a breach of covenant on their part so also was the neglect of salt in their sacrifices to be lacking from thy meat-offering with all thine offerings r Not these onely but all other as appears from Eccl. 43. 24. Mark 9. 49. thou shalt offer salt 14 And if thou offer a meat-offering of thy first-fruits s To wit of thine own free-will for there were other first-fruits and that of several sorts which were prescribed and the time quality and proportion of them appointed by God See Levit. 23. 10. unto the LORD thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears 15 And thou shalt put oyl upon it and lay frankincense thereon it is a meat-offering 16 And the Priest shall burn the memorial of it part of the beaten corn thereof and part of the oyl thereof with all the frankincense thereof it is an offering made by fire unto the LORD CHAP. III. 1 AND if his oblation be a sacrifice of peace-offering a Which was an offering for peace and prosperity and the favour and blessing of God either 1. obtained and so this was a thank-offering as Levit. 7. 12 16. or 2. desired and so it was a kind of supplication to God as Iudg. 20. 26. 1 Chron. 21. 26. if he offer it of the herd whether it be a male or female b Which were allowed here though not in burnt-offerings because those principally respected the honour of God who is to be served with the best but the peace-offerings did primarily respect the benefit of the offerer and therefore the choice was left to himself he shall offer it without blemish before the LORD 2 And * Exod. 〈◊〉 he shall lay his hand upon the head of his offering and kill it at the door of the Tabernacle of the Congregation c Not on the North-side of the Altar where the burnt-offering was killed Levit. 1. 11. aâ—… also the 〈◊〉 offering and the trespass-offering Levit. 6. 25. and 7. 2. but in the very entrance of the court where the brazen altar stood which place was not so holy as the other as appears both because it was more remote from the Holy of holies and because the ashes of the sacrifices were to be laid here And the reason of this difference is not obscure both because part of this sacrifice was to be waved by the hands of the offerer Levit. 7. 30. who might not come into the Court and because this offering was not so holy as the other which were to be eaten onely by the Priest when part of these were eaten by the offeret and Aarons sons the Priests shall sprinkle the blood upon the altar round about 3 And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the LORD * Exod. 29. 13 22. the ‖ Or fuet fat that covereth the inwards and all the fat that is upon the inwards 4 And the two kidneys and the fat that is on them which is by the flanks and the ‖ Or midriff over the liver and over the kidneys caul above the liver with the kidneys it shall he take away 5 And Aarons sons shall burn it on the altar upon the burnt sacrifice d Either 1. upon the remainders of it which
yet were burning or rather 2. after it for the daily burnt-offering was first to be offered both as more eminently respecting Gods honour which ought to be preferred before all things and as the most solemn and stated sacrifice which should take place of all voluntary and occasional oblations and as a sacrifice of an higher nature and use being for expiation and atonement without which no peace could be obtained nor peace-offering offered with acceptance which is upon the wood that is on the fire it is an offering made by fire of a sweet savour unto the LORD 6 And if his offering for a sacrifice of peace-offering unto the LORD be of the flock male or female he shall offer it without blemish 7 If he offer a lamb for his offering then shall he offer it before the LORD 8 And he shall lay his hand upon the head of his offering and kill it before the Tabernacle of the Congregation and Aarons sons shall sprinkle the blood thereof round about upon the altar 9 And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the LORD the fat thereof and the whole rump e Which in sheep is fat and sweet and in these parts was very much larger and better than ours as is agreed both by antient and modern writers and therefore was fitly offered to God it shall he take off hard by the back-bone and the fat that covereth the inwards and all the fat that is upon the inwards 10 And the two kidneys and the fat that is upon them which is by the flanks and the caul above the liver with the kidneys it shall he take away 11 And the Priest shall burn f i. e. The parts now mentioned and for the rest they fell to the Priest Levit. 7. 31. it upon the altar it is †Heb. the bread 〈◊〉 16. chap. 21. 6. the food g i. e. The fewel of the fire or the matter of the offering It is called food Heb. bread to note Gods acceptance of it and delight in it as men delight in their food of the offering made by fire unto the LORD 12 And if his offering be a goat then he shall offer it before the LORD 13 And he shall lay his hand upon the head of it and kill it before the Tabernacle of the Congregation and the sons of Aaron shall sprinkle the blood thereof upon the altar round about 14 And he shall offer thereof his offering even an offering made by fire unto the LORD the fat that covereth the inwards and all the fat that is upon the inwards 15 And the two kidneys and the fat that is upon them which is by the flanks and the caul above the liver with the kidneys it shall he take away 16 And the Priest shall burn them g The parts mentioned among which the tail is not one as it was in the sheep because that in goats is a refuse part upon the altar it is the †Heb. bread food of the offering made by fire for a sweet savour All the fat h This is to be limited 1. to those beasts which were offered or might be offered in sacrifice as it is explained and restrained Levit. 7. 23 25. 2. to that kind of fat which is here above mentioned and required to be offered which was separated or easily separable from the flesh for the fat which was here and there mixed with the flesh they might eat Deut. 32. 14. Neh. 8. 10. is the LORDS 17 It shall be a perpetual statute for your generations throughout all your dwellings i Not onely at or near the Tabernacle nor onely of those beasts which you actually sacrifice but also in your several dwellings and of all that kind of beasts that ye eat neither fat k This was forbidden 1 To preserve the reverence of the holy rites and sacrifices 2. That they might be taught hereby to acknowledge God as their Lord and the Lord of all the creatures who might reserve what he pleased to himself 3. To exercise them in obedience to God and self-denial and mortification of their appetites even in those things which probably many of them would much desire nor * Gen. 9. 4. chap. 7. 23 26. 17. 10 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7. blood l This was forbidden partly to maintain reverence to God and his worship partly out of opposition to Idolaters who used to drink the blood of their sacrifices partly with respect unto Christs blood thereby manifestly signified and partly for moral admonition about avoiding cruelty c. CHAP. IV. 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel saying * Num. 15. 24 If a soul shall sin a This must necessarily be understood of more than common sins and daily infirmities for if every such sin had required an offering it had not been possible either for most sinners to bear such a charge or for the altar to receive so many sacrifices or for the Priests to manage so infinite a work And for ordinary sins they were ceremonially expiated by the daily offering and by that on the great day of atonement Levit. 16. 30. through ignorance b Or errour either not knowing his fact to be sinful as appears by comparing ver 13 14. or not considering it but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation as the Hebrew word signifies Psal. 119. 67. Compare Iob 19. 4. Psal. 19. 13. The words may be thus rendred in or about every or any of the commandements of the Lord which should not be done or which concern things that should not be done to wit in any negative commands And there is great reason why a sacrifice should be more necessary for these than for other sins because affirmative precepts do not so strictly and constantly bind men as the negative do and if a man through ignorance have neglected them he may yet recover his errour and fulfil them against any of the commandments of the LORD concerning things which †Heb. shall not be done ought not to be done c and shall do against any of them d Then he shall offer according to his quality which is here to be understood out of the following verses 3 If the Priest that is anointed e i. e. The High-priest who onely was anointed after the first time See Exod. 29. 7. and 30. 30. and 40. 15. Lev. 10. 7. Numb 3. 3. His anointing is mentioned because he was not compleat High-priest till he was anointed do sin f Either in doctrine or practise which it is here supposed he may do And this is noted as a blot and character of imperfection in the Priesthood of the law whereby the Israelites were directed to expect another and better High-priest even one who is holy harmless and separate from sinners Heb.
is here made against it And this is called a putting of the hand because such agreements and associations used to be confirmed by giving or joyning their hands together Ier. 50. 15. Gal. 2. 9. Compare Exod. 23. 1. or in a thing taken away by violence d To wit secretly for he seems to speak here of such sins as could not be proved by witness or hath deceived his neighbour e Get any thing from him by calumny or fraud or circumvention for so the word signifies 3 Or have found that which was lost and lieth concerning it and * Numb 5. 6. sweareth falsly f His oath being required seeing there was no other way of discovery left in any of all these that a man doeth sinning therein 4 Then it shall be because he hath sinned and is guilty g This guilt of his being manifested either by his refusing to swear when called to it as in some of the cases alledged or by his voluntary confession upon remorse whereby he reapeth this benefit that he onely restores the principal with the addition of a fifth part whereas if he were convicted of his fault he was to pay double Exod. 22. 9. that he shall restore that which he took violently away or the thing which he hath deceitfully gotten or that which was delivered him to keep or the lost thing which he found 5 Or all that about which he hath sworn falsly he shall even * chap. 5. 16. restore it in the principal and shall add the fifth part more thereto and give it unto him to whom it appertaineth ‖ Or in the day 〈◊〉 â—…ing sound 〈◊〉 †〈…〉 in the day of his trespass offering h It must not be delaved but restitution to man must accompany repentance towards God Compare Mat. 5. 23. 6 And he shall bring his trespass-offering unto the LORD a ram without blemish out of the * chap. 5. 15. flock with thy estimation for a trespass-offering unto the priest 7 And the priest shall make an atonement for him before the LORD and it shall be forgiven him for any thing of all that he hath done in trespassing therein 8 And the LORD spake unto Moses saying 9 Command Aaron and his sons i Hitherto he hath prescribed the sacrifices themselves now he comes to the manner of them saying This is the Law of the burnt-offering k To wit of the daily one of which Exod 29. 38. Numb 28. 3. as the following words shew it is the burnt-offering ‖ Or for the â—…ing because of the burning upon the altar all night unto the morning l The meaning is the evening-burnt-offering was to be so managed and laid on piece after piece that the fire might be constantly maintained by it It is to be understood that the offerings were to be kept burning all the day from morning to night also but he mentions not that because there was so great a 〈◊〉 and such a constant succession of sacrifices in the day time that there needed 〈◊〉 Law for seeding and keeping in the fire then the onely danger was for the night when other sacrifices were not â—…red but onely the evening-burnt-offering which if it had been consumed quickly as the morning burnt-offering was there had been danger of the going out of that fire which they were commanded diligently and constantly to keep in and maintain here below ver 13. and the fire of the altar shall be burning in it 10 And the Priest shall put on his linen garment m i. e. His liâ—…n coâ—… Oâ—… which see Exod. 28. 39 40. and his linen breeches shall he put upon his flesh and take up the ashes which the fire hath consumed n The ashes are said to be consumed improperly when the wood is confumed into ashes as 〈◊〉 is said to be ground Esa. 47. 2. when the 〈◊〉 is ground into mâ—…l and the naked to be stripped of their 〈◊〉 Ioâ—… 22. 6. when by being stripped they are made naked with the burnt-offering on the altar and he shall put them besides the altar 11 And he shall put off his garments and put on other garments o Because this was no sacred but a common work and carry forth the ashes without the camp unto a clean place p Where no dung or filth was â—…aid See Levit. 4. 12. and compare Levit 14. 40 41. 12 And the fire upon the altar shall be burning in it it shall not be put out q The fire coming down from Heaven Levit. â—… 24. was to be perpetually preserved and not suffered to go out â—…artly that there might be no occasion nor temptation to offer strange fire nor to mingle their inventions with Gods appointments and partly to teach them whence they were to expect the acceptance of all their sacrifices even from the divine mercy and grace signified by the fire which came down from Heaven which was an usual token of Gods favourable acceptance See the notes on Gen. 4 4 5. and the priest shall burn wood on it every morning r Though the evening also be doubtless intended as it appears from â—… 9 and from the nature of the thing yet the morning onely is mentioned because then the altar was cleansed and the ashes taken away and a new fire made and lay the burnt-offering in order upon it and he shall burn thereon s i. e. Upon the burnt-offering which thereby would be sooner consumed that so way might be made for other sacrifices which were many * chap. 3. 〈◊〉 14. the fat of the peace-offerings 13 The fire shall ever be burning upon the altar it shall never go out 14 * chap. 2. â—… Numb 1â—… â—… And this is the law of the meat offering t To wit of that which was offered alone and that by any of the people not by the Priest for then it must have been all burnt This law delivered Levit. 2. is here repeated for the sake of some additions here made to it as it is a common practise of Law makers when they make additional Laws to recite such laws to which such additions belong the sons of Aaron shall offer it before the LORD before the altar 15 And he shall take of it his handful of the flour of the meat-offering and of the oyl thereof and all the frankincense which is upon the meat-offering and shall burn it upon the altar for a sweet favour even the * chap. 2. 29. memorial of it unto the LORD 16 And the * chap. 2. 3. remainder thereof shall Aaron and his sons u The males onely might eat these because they were most holy things whereas the daughters of Aaron might eat other holy things Numb 18. 11. eat †Heb. It shall be eaten unleavened chap. 10. 12. with unleavened bread x Or rather 〈◊〉 for with is not in the Hebrew and it disturbs the sense For since
the meat-offering it self was fine flour Levit. 2. 1. It is not likely that they eat it with 〈◊〉 bread shall it be eaten in the holy place * chap. 10. 12. in the court of the tabernacle of the congregation y In some special room appointed for that purpose See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19 24 The reason why this was to be eaten onely by holy persons â—…nd that in an holy place is given ver 17. because it is most holy and therefore to be treated with greater reverence they shall eat it 17 It z That part which remains to the Priest for the part here offered to God seems not to have been bake at all shall not be baken with leaven * Num. 18. 9 1â—… I have given it unto them for their portion of my offerings made by fire it is * chap. 2. 3. most holy as is the sin-offering and as the trespass-offering 18 All the males among the children of Aaron shall eat of it it shall be a statute for ever in your generations concerning the offerings of the LORD made by fire * chap. 22. 4 5 6. every one that toucheth them shall be holy a It may be understood either 1. Of persons that none should touch or eat them but consecrated persons to wit Priests Or this may be an additional caution that they wâ—…o eat them should be not onely Priests or their made-children but also 〈◊〉 i. e. having no uncleanness upon them 〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉 2. Oâ—… things as may be gathered by compariâ—… 〈◊〉 with ver 2â—… 28. Whatsoever toucheth them as 〈◊〉 the 〈◊〉 that receives them the knife or spoon c. which is used about them those shall be taken for holy and not employed â—…or common uses See Exod. 29. 37. 19 And the LORD spake unto Moses saying 20 This is the offering of Aaron and of his sons which they shall offer unto the LORD in the day when he is anointed b When any of them are anointed for High-Priest for he onely of all the Priests was to be anointed in future ages This Law of his consecration was delivered before Exod. 29. 2 24 25. and is here repeared because of some additions made to it the tenth part of an * Exod. 16. 36 Ephah of fine flour for a meat-offering perpetual c To wit whensoever any of them shall be so anointed half of it in the morning and half thereof at night d Or In the evening the one to be annexed to the morning sacrifice the other to the evening sacrifice over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices Exod. 29. 40. 21 In a pan it shall be made with oyl and when it is baken e Or Fryed so that it swells and bubbles up thou f Who art so anointed and consecrated verse 22. shalt bring it in and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD 22 And the Priest of his sons * chap. 4. 3. that is anointed in his stead shall offer it it is a statute for ever unto the LORD * Exod. 29. 25. it shall be wholly burnt 23 For every meat-offering for the priest shall be wholly burnt it shall not be eaten f No part of it shall be eaten by the Priest as it was when the offering was for the people The reason of the difference is partly because when he offered it for the people he was to have some recompence for his pains which he could not expect when he offered it for himself partly to signifie the imperfection of the Levitical Priests who could not bear their own iniquity for the Priests eating part of the peoples sacrifices did signifie his typical bearing of the peoples iniquity as appears from Levit. 10. 17. and partly to teach the Priests and Ministers of God that it is their duty to serve God with singleness of heart and to be content with Gods honour though they have no present advantage by it 24 And the LORD spake unto Moses saying 25 Speak unto Aaron and to his sons saying This is the law of the sin-offering * chap. 1. 3 5 11 and 4. 24 29 33. in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD it is most holy 26 * chap. 21. 22. The priest that offereth it for sin g For the sins of the rulers or of the people or any of them but not for the sins of the Priests for then its blood was brought into the Tabernacle and therefore it might not be eaten shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation 27 ‖ Or whosoever ver 18. Whatsoever shall touch the flesh thereof shall be holy * Of which see the note on verse 18. and when there is sprinkled of the blood thereof upon any garment h Upon the Priests garment for it was he onely that sprinkled it and in so doing he might easily sprinkle his garments thou shalt wash that whereon it was sprinkled in the holy place i Partly out of reverence to the blood of sacrifices which hereby was kept from a prophane or common touch and partly that such garments might be decent and fit for sacred administrations 28 But the earthen vessel wherein it is sodden * chap. 11. 33. shall be broken k Because being full of pores the liquor in which it was sodden might castly sink into it whereby it was ceremonially holy and therefore was broken least afterwards it should be abused to prophane or common uses and if it be sodden in a brazen pot it shall be both scoured and rinsed in water l And not broken as being of considerable value which therefore God would not have unnecessarily wasted And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour 29 All the males among the Priests shall eat thereof it is most holy 30 * Heb. 13. 1â—… And no sin-offering m Such were the sacrifices offered for the High-priest or for the whole assembly either severally Levit. 4. 7 18. or jointly for both in the yearly atonement Levit. 16. 27 33. whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place shall be eaten it shall be burnt in the fire CHAP. VII 1 LIkewise * chap. 5. â—… this is the law of the trespass-offering * chap. 21. â—… it is most holy 2 In * chap. 1. 3. â—… 11. and 4. 2 29. 33. the place where they kill the burnt-offering shall they kill the trespass offering and the blood thereof shall he sprinkle round about upon the
out of the offerings of the LORD made by fire in the day o This was their portion appointed them by God in that day and therefore to be given to them in after ages Or from the day c. and thence forward the Hebrew preposition beth being put for min as it is frequently when he presented them to minister unto the LORD in the priests office 36 Which the LORD commanded to be given them of the children of Israel * Exod. 40. 13 15. chap. 8. 12 30. in the day that he anointed them by a statute for ever throughout their generations 37 This is the law of the burnt-offering of the meat-offering and of the sin offering and of the trespass offering and of the consecrations p i. e. Of the sacrifice offered at the consecration of the Priests and of the sacrifice of the peace-offerings 38 Which the LORD commanded Moses in mount Sinai in the day that he commanded the children of Israel to offer their oblations unto the LORD in the wilderness of Sinai CHAP. VIII 1 AND the LORD spake unto Moses a This is here premised to shew that Moses did not confer the Priesthood upon Aaron by vertue of his relation or affection to him but by Gods appointment which also appears from the following story saying 2 * Exod. 29. 1. Take Aaron and his sons with him and the * Exod. 28. 2. 4. garments and * Exod. 30. 24. the anointing oyl and a bullock for the sin offering and two rams and a basket of unleavened bread 3 And gather thou all the congregation b The elders which represented all and as many of the people as would and could get thither that all might be witnesses both of Aarons commission from God and of his work and business together unto the door of the tabernacle of the congregation 4 And Moses did as the LORD commanded him and the assembly was gathered together unto the door of the tabernacle of the congregation 5 And Moses said unto the congregation * Exod. 29. 4. This is the thing which the LORD commanded to be done 6 And Moses brought Aaron and his sons and washed them with water 7 And he put upon him the coat c The linen breeches prescribed Exod. 28. 42. are not here mentioned because they were not to be put on at his consecration but afterwards in the execution of his office and girded him with the girdle and clothed him with the robe and put the Ephod upon him and he girded him with the curious girdle of the Ephod and bound it unto him therewith 8 And he put the breast-plate upon him also * Exod. 28. 〈◊〉 he put in the breast-plate the Urim and the Thummim 9 And he put the mitre upon his head also upon the mitre even upon his forefront did he put the golden plate the holy Crown * Of which see Exod. 29. 6. as the LORD * Exod. 28. 3â—… c. commanded Moses 10 * Exod. 30. 〈◊〉 And Moses took the anointing oyl and anointed the tabernacle and all that was therein and sanctified them 11 And he sprinkled thereof upon the altar seven times d To signifie the singular use and holiness of it which it was not only to have in it self but also to communicate to all the sacrifices laid upon it and anointed the altar and all his vessels both the laver e Where the Priests washed themselves and the sacrifices and vessels or instruments of the holy ministration See Levit. 6. 28. and his foot to sanctifie them 12 And he * Exod. 29 Ecclus. 45. â—… poured f In a plentiful manner as appears from Psal. 133. 2. whereas other persons and things were onely anointed or sprinkled with it of the anointing oyl upon Aarons head and anointed him to sanctifie him 13 * Exod. 29. â—… And Moses brought Aarons sons and put coats upon them and girded them with girdles and †Heb. 〈◊〉 put bonnets upon them as the LORD commanded Moses 14 * Exod. 29. â—… 10. And he brought the bullock g There were indeed seven bullocks to be offered at his consecration one every day Exod. 29. 35 36. but here he mentions onely one either by a common Enallage of number or because he here describes onely the work of the first day and leaves the rest to be gathered from it of which see ver 33. for the sin offering and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering 15 And he flew it and Moses took the blood and put it upon the horns of the altar round about with his finger and purified the altar and poured the blood at the bottom of the altar and sanctified it to make reconciliation upon it 16 And he took all the fat that was upon the inwards and the caule above the liver and the two kidneys and their fat and Moses burned it upon the altar 17 But the bullock and his hide h Which in the offerings for the people was not burnt but given to the Priest his flesh and his dung he burnt with fire without the camp as the LORD * Exod. 29. 〈◊〉 commanded Moses 18 * Exod. 29. 1â—… And he brought the ram for the burnt-offering and Aaron and his sons laid their hands upon the head of the ram 19 And he i Either Moses as in the following clause the pronoun being put for the noun or some other person by Moses his appointment which may be the reason why he is not named here as he is to the sprinkling of the blood which was an action more proper to the Priest and more essential to the sacrifice as the learned have observed killed it and Moses sprinkled the blood upon the altar round about 20 And he cut the ram into pieces and Moses burnt the head and the pieces and the fat 21 And he washed the inwards and the legs in water and Moses burnt the whole ram upon the altar It was a burnt-sacrifice for a sweet favour and an offering made by fire unto the LORD * Exod. 29. 18. as the LORD commanded Moses 22 And * Exod. 2â—… 1â—… he brought the other ram the ram of †Heb. fillings consecration and Aaron and his sons laid their hands upon the head of the ram 23 And he slew it and Moses took of the blood of it and put it upon the tip k The lowest and softest part of the ear called the tip or lap of the ear See Exod. 29. 20. of Aarons right ear and upon the thumb of his right hand and upon the great toe of his right foot 24 And â—…e brought Aarons sons and Moses put of the blood upon the tip of their right ear and upon the thumbs of their right hands and upon the great toes of their right feet and Moses sprinkled the blood upon the altar round about
25 And he took the fat and the rump and all the fat that was upon the inwards and the caui above the liver and the two kidneys and their fat and the right shoulder 26 And out of the basket of unleavened bread that was before the LORD he took one unleavened cake and a cake of oyled bread and one wafer and put them upon the fat and upon the right shoulder 27 And he put all * Exod. 29. 24. c. upon Aarons hands and upon his sons hands and waved them for a wave-offering before the LORD 28 And Moses took them from off their hands and burnt them on the altar upon the burnt-offering they were †Heb. fillings consecrations for a sweet savour it is an offering made by fire unto the LORD 29 And Moses took the breast and waved it for a wave-offering before the LORD For of the ram of consecration it was Moses * Exod. 29. 26. part l Who at this time administring the Priests office was to receive the Priests wages it being most just and reasonable that the work and wages should go together as the LORD commanded Moses 30 * Exod. 30. 30. And Moses took of the anointing oyl and of the blood which was upon the altar and sprinkled it upon Aaron and upon his garments and upon his sons and upon his sons garments with him and sanctified Aaron and his garments and his sons and his sons garments with him 31 And Moses said unto Aaron and to his sons Boil the flesh m That which was left of the ram and particularly the breast which was said to be Moses his part ver 29. and by him was given to Aaron that he and his sons might eat of it in token that they and onely they should have the right to do so for the future at the door of the tabernacle of the congregation and there * Exod. 29. 32. eat it with the bread that is in the basket of consecrations as I commanded saying Aaron and his sons shall eat it 32 And that which remaineth of the flesh and of the bread shall ye burn with fire 33 And ye shall not go out of the door of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for * Exod. 29. 30 35. seven dayes n In which the same ceremonies were to be repeated as the next verse implies and other rites to be performed shall he o Either God or 〈◊〉 for the words may be spoken by Moses either in Gods name or in his own Moses speaking of himself in the third person which is very common in Scripture consecrate you 34 As he hath done this day so the LORD hath commanded to do to make an atonement for you 35 Therefore shall ye abide at the door of the congregation day and night seven dayes and keep the charge of the LORD p What God hath commanded you concerning your consecration that ye die not q If the threatning seem too severe for the fault it must be considered both that it is the usual practise of Lawgivers most severely to punish the first offences for the terrour and caution of others and for the maintenance of their own authority and that this transgression was aggravated by many circumstances being committed by sacred and eminent persons and that in the presence of the people which made it a publick scandal and in Gods worship where he is very tender and jealous and against a plain and easie command of God and at a time when they were receiving high favours and priviledges from God Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives whose interests and lusts easily blind their minds but by the Authority Majesty and Will of the great and wise and iust Lawgiver for so I am commanded 36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses CHAP. IX 1 AND it came to pass on the eighth day a To wit from the first day of his consecration or when the seven dayes of his consecration were ended chap. 8. 33 35. as appears from Exod. 29. 30. c. Ezek. 43. 27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts See Levit 12. 2 3. and 14. 8 9 10. and 15. 13 14. and 22. 27. that Moses called Aaron and his sons and the elders of Israel b All the congregation were called to be witnesses of Aarons instalment into his office to prevent their murmurings and contempt which being done the Elders were now sufficient to be witnesses of Aarons first execution of his office 2 And he said unto Aaron * Exod. 29. 1. Take thee a young calf c Heb. A calf the son of a Bull or Cow Which may seem to be added purposely to intimate that it was not a young calf properly so called but a young bullock for that was the sacrifice enjoyned for the High-priests sin-offering Levit. 4. 3. Though it be not material if this be a young calf and that a young bull because the grounds and ends of these several sacrifices differ that Levit. â—… being for his particular sin and this for his own and families â—…ns in general and therefore no wonder if the sacrifices also differ for a sin offering d For himself and his own sins which was an evidence of the imperfection of that Priest-hood and of the necessity of another and a better and a ram for a burnt-offering without blemish and offer them before the LORD 3 And unto the children of Israel thou shalt speak saying * chap. 4. 23. Ezra 6. 17. Take ye a kid of the goats for a sin offering e For the people as it is expressed here ver 15. for whose sin a young bullock was required Levit. 4. 15. but that was for some particular sin but this was more general and indefinite for all their sins Besides there being an eye here had to the Priests consecration and entrance into his office it is no wonder if there be some difference in these sacrifices from those before prescribed and a calf and a lamb both of the first year without blemish for a burnt-offering 4 Also a bullock and a ram for peace-offerings to sacrifice before the LORD and a meat-offering mingled with oyl for * ver 23. to day the LORD will appear f See the fulfilling of this promise ver 24. Heb. Hath appeared He speaks of the thing to come as if it were past which is frequent in Scripture to give them the more assurance of the thing unto you 5 And they brought that which Moses commanded before the tabernacle of the congregation and all the congregation drew near and stood before the LORD g Before the Tabernacle where God dwelt 6 And Moses said This is the thing
is said to come down either 1. because the Altar stood upon raised ground to which they went up by an insensible ascent Compare Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies which was the upper end from offering of the sin offering and the burnt-offering and peace-offerings 23 And Moses z Who went in with Aaron to direct him and to see him perform those parts of his office which were to be done in the holy place about the lights and the table of shew-bread and of the altar of Incense upon which part of the blood of the sacrifices now offered was to be sprinkled according to the law Levit. 4. 7 16 17. and Aaron went into the tabernacle of the congregation and came out and blessed the people a i. e. Prayed to God for his blessing upon the people as this phrase is explained Numb 6. 23 c. and particularly for his gracious acceptation of these and all succeeding sacrifices and for his signification thereof by some extraordinary token which accordingly happened and the glory of the LORD b Either a miraculous brightness shining from the cloudy pillar as Exod. 16. 10. Numb 14. 10. Or a glorious and visible discovery of Gods gracious presence and acceptance of the present Ministery and service as it follows appeared unto all the people 24 And * Gen. 4. 4. 1 King 18. 38. 2 Chron. 7. 1. there came a fire c In token of Gods acceptation and approbation of the Priesthood now instituted and the sacrifices now offered and consequently of others of the like nature See the like instances Iudg. 6. 21. and 13. 19 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness out from before the LORD d Or from the face or presence of the Lord i. e. from the place where God was in a special manner present either 1. from heaven as 1 King 18. 38. 2 Chron. 7. 1. which is oft called Gods dwelling-place as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies where also God is said to dwell 2 King 19. 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God as 1 Chron. 13. 8 10. 16. 1. c. And this may seem more probable by comparing this with Levit. 10. 2. and consumed upon the altar the burnt-offering and the fat which when all the people saw they shouted e As wondering at rejoycing in and blessing God for this wonderful and gracious discovery of himself and of his favour to them therein and fell on their faces CHAP. X. 1 AND * Numb 3. 4. and 26. 61. 1 Chron. 24. 2. Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange fire a So called as not appointed for nor belonging to the present work fire not taken from the Altar as it ought but from some common fire before the LORD b Upon the Altar of incense which he commanded them not c For seeing Moses himself neither did nor might do any thing in Gods worship without Gods command which is oft noted of him for these to do it was a more unpardonable and inexcusable presumption Besides not commanding may be here put for forbidding as it is Ier. 32. 35. Now as this was forbidden implicitly Lev. 6. 12. especially when God himself made a comment upon that text and by sending fire from heaven declared of what fire he there spake so it is more than probable it was forbidden expresly though that be not here mentioned nor was it necessary it should be 2 And there went out fire from the LORD d From heaven or rather from the Sanctuary See chap. 9. 24. and devoured them e Destroyed their lives for their bodies and garments were not consumed as it appears from v. 4 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons without any hurt to their bodies or garments and they died before the LORD 3 Then Moses said unto Aaron This is it that the LORD spake f Though the express words be not recorded in Scripture where onely the heads of Sermons and Discourses are contained yet it is probable they were uttered by Moses in Gods name Howsoever the sence and substance of them is in many places See Exod. 19. 22. and 29. 43. Levit. 8. 35. saying I will be sanctified g This may note either 1. their duty to sanctifie God i. e. to demean themselves with such care and reverence and watchfulness as becomes the holiness of the God whom they serve and of the worship in which they are engaged whence he leaves them to gather the justice of the present judgment for their gross neglect herein Or 2. Gods purpose to sanctifie himself i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors how near soever they are to him in them that come nigh me h i. e. Who draw near to me or to the place where I dwell and are admitted into the holy place whence others are shut out It is a description of the Priests See Exod. 19. 22. Levit. 21. 17. Ezek. 42. 13 14. and before all the people I will be glorified i As they have sinned publickly and scandalously so I will vindicate my honour in a publick and exemplary manner that all men may learn to give me the glory of my soveraignty and holiness by an exact conformity to my laws and Aaron held his peace k Partly through excessive grief which is sometimes signified by silence as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgment of Gods justice and submission to it Compare Psal. 39. 10. Ezek. 24. 17. He murmured not nor replied against God nor against Moses wisely considering that their sin was directly against God and in that which is most dear and honourable in Gods account to wit in his worship and that Gods honour ought to be dearer to him than his sons and that this being the first violation of the law newly given and committed by those who should have been the strictest observers and assertors of it did deserve a very severe punishment 4 And Moses called Mishael and Elzaphan l For Aaron and his sons had scarce finished their consecration-work and were employed in their holy ministrations from which they were not to be called for funeral solemnities See Lev. â—…1 1 c. the sons of Uzziel the uncle of Aaron * See Exod. 6. 18. Numb 3. 19. and said unto them Come near carry your brethren m i. e. Kinsmen as that word is
this knowingly this was a gross sin Ezek. 18. 6. and they being accused and convicted were punished with death Levit. 20. 18. for as there was a turpitude in the action so it was very prejudicial to the children then begotten who were commonly weak or leprous or otherwise disordered which was also an injury to the Commonwealth of Israel and redounded to the dishonour of God and of the true Religion that the professours thereof gave such publick evidence of their intemperance and all the bed whereon he lieth shall be unclean 25 And if a woman have an issue of her blood many dayes out of the time of her separation or if it run beyond the time of her separation r To wit the seven dayes mentioned Levit. 12. 2. as suppose she had the Emerods c. all the dayes of the issue of her uncleanness shall be as the dayes of her separation she shall be unclean 26 Every bed whereon she lieth all the dayes of her issue shall be unto her as the bed of her separation and whatsoever she sitteth upon shall be unclean as the uncleanness of her separation 27 And whosoever toucheth those things shall be unclean and shall wash his clothes and bathe himself in water and be unclean until the even 28 But if she be cleansed of her issue then she shall number to her self seven dayes s From the stopping of her issue as it is apparent And this was for trial whether it was onely a temporary obstruction or a real cessation and after that she shall be clean 29 And on the eighth day she shall take unto her two turtles or two young pigeons and bring them unto the priest to the door of the tabernacle of the congregation 30 And the priest shall offer the one for a sin-offering and the other for a burnt-offering and the priest shall make an atonement for her before the LORD for the issue of her uncleanness 31 Thus shall ye separate the children of Israel from their uncleanness that they die not in their uncleanness when they defile my tabernacle t Which they did both ceremonially by coming into it in their uncleanness and morally by the gross neglect and contempt of Gods express and positive command to cleanse themselves that is among them 32 This is the law of him that hath an issue and of him whose seed goeth from him and is defiled therewith 33 And of her that is sick of her flowers and of him that hath an issue of the man and of the woman and of him that lieth with her which is unclean CHAP. XVI 1 AND the LORD spake unto Moses after * chap. 10. 2. the death of the two sons of Aaron when they offered before the LORD and died 2 And the LORD said unto Moses Speak unto Aaron thy brother that he * Exod. 30. 10. Heb. 9. 7. come not at all times a Not whensoever he pleaseth but onely when I shall appoint him to wit to take down the parts and furniture of it upon every removal and to minister unto me once in the year Exod. 30. 10. into the holy place ‖ i. e. Into the Most Holy or the Holy of Holies as the following words demonstrate which is sometimes called onely the holy place as Heb. 9. 2 3 the positive degree put for the comparative which is not unusual in Scripture within the vail b To wit the second vail See Levit. 4. 6. before the mercy-seat which is upon the ark that he die not c For his irreverence and presumption for * Exod. 40. 35. 1 King 8. 12. I will appear d Visibly and gloriously That is as it were my presence-chamber whither the Priest shall not dare to come but when I call him in the cloud e Either in that dark place for there was no light came into it and clouds and darkness go together and one may be put for the other or in a bright and glorious cloud which used to be over the mercy-seat or rather in the cloud of incense mentioned afterward ver 13. by the mercy-seat 3 Thus f In this manner or upon these terms shall Aaron come into the holy place with * a young bullock g i. e. with the blood of it as it is explained ver 14. So it is a Synecdoche the whole put for the part For as for the body of it that was to be killed and offered without upon the Altar of burnt offerings for a sin offering h For his own and families sins for a goat was offered for the sins of the people and chap. 4. 3. a ram for a burnt-offering 4 He shall put on the * Exod. 28. 39 4â—… holy linen coat i It is observable that the High-priest did not now use his peculiar and glorious robes but onely his linnen garments which were common to him with the ordinary priests The reason whereof was either because this was not a day of feasting and rejoycing but of mourning and humiliation at which times people were to lay aside their ornaments Exod. 33. 5. Some conceive that under the linen garments here named are comprehended his more glorious robes also by a Synecdoche But that doth not appear neither from hence nor from other places alledged Had onely his holy garments been mentioned in general all might have been understood but when onely the linen apparel is mentioned here and after ver 23. and when that is so particularly expressed in four several parts of it and not a word of the other either here or in the rest of the chapter it seems presumptuous to adde them here without any ground or evidence Or because it was fit he should not exalt but abase himself when he was to appear before the divine Majesty and therefore he was to come in the meanest of his Priestly habits Or that it might be an evidence of the imperfection of this Priesthood and of the great difference between the Levitical and the true High-Priest Christ Jesus whose prerogative alone it is to go into the true Holy of Holies with his glorious robes when this must carry thither the characters of his meanness and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired These are holy garments k Because appropriated to an holy and religious use for which reason other things are called holy See Exod. 29. 31. and 30. 25. and 2 Chron. 5. 5. therefore * Exod 30 â—…0 shall he wash his flesh in water and so put them on 5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering and one ram for a burnt-offering 6 And Aaron shall offer his bullock of the sin-offering which is for himself and make * Heb. 9. 7. an atonement for himself and for his house l i. e.
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ—… i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall †consecrate to minister in Heb. fill his â—…d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. â—…b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
by the priest and sacrifice and therefore both were to be without blemish partly moral to teach all Christians and especially Ministers of holy things what purity and perfection of heart and life they should labour after and that notorious blemishes in the mind or conversation render a man unfit for the Ministery of the Gospel and partly prudential because such blemishes were apt to breed contempt of the person and consequently of his function and of the holy things wherein he ministred For which reason some conceive that still such persons as have notorious defects or deformities which render them contemptible are not fit for the Ministery Which may be true in the general except where there are eminent gifts and graces which are sufficient to vindicate a man from the contemptibleness of his bodily presence The particular defects here mentioned I shall not enlarge upon because some of the Hebrew words are diversly interpreted and because the use of these things being abolished the knowledge of them is not very necessary let him not approach to offer the ‖ Or 〈◊〉 bread o Either the shew-bread one eminent part being named for the whole or the food i. e. all the oblations See before on ver 8. of his God 18 For whatsoever man he be that hath a blemish he shall not approach p Unto God or to serve him in his sanctuary a blind man or a lame or he that hath a flat nose q Most restrain this word to the nose and to some great deformity relating to it either the want of it wholly or in part or the shortness flatness or crookedness of it But according to others it signifies more generally a person that wants some member or members because the next word to which it is opposed signifies one that hath more members than he should or any thing * chap. 22. 23. superfluous 19 Or a man that is broken footed or broken handed 20 Or crook-backt or a ‖ Or too sleâ—…der dwarf or that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken 21 No man that hath a blemish r Any notorious blemish whereby he is disfigured though not here mentioned of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire he hath a blemish he shall not come nigh to offer the bread of his God 22 He shall eat the bread of his God both of the most holy and of the holy s Which a Priest having any uncleanness upon him might not do Whereby God would shew the great difference between natural infirmities sent upon a man by God and moral defilements which a man brought upon himself What was holy and what most holy was declared before See Levit. 2. 3. and 6. 17. and 7. 1. and 14. 13. and 22. 10. 23 Onely he shall not go in unto the vail t i. e. To the second vail which was between the Holy and the most Holy place Exod. 26. 13 36. to burn incense to order the shew-bread and to dress the lamps which were nigh unto that vail though without nor come nigh unto the altar u i. e. The altar of burnt-offering which was without the sanctuary The sense is He shall not execute the priests office which was to be done in those two places because he hath a blemish that he prophane not my sanctuary x Heb. my sanctuaries in the plural number as it is also Levit. 26. 31. Ier. 51. 51. Ezek. 28. 18. For though the Sanctuary was but one yet there were divers parts to wit the Court the Holy place and the most holy each of which was in a large sense a Sanctuary or an holy place set apart for Gods Worship for I the LORD do sanctifie them y i. e. Do set them apart for high and holy uses to manifest my presence and grace and to receive my Worship and service in them And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to Minister therein 24 And Moses told it unto Aaron and to his sons and to all the children of Israel CHAP. XXII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and to his sons that they separate themselves a To wit when any uncleanness is upon them as it appears from ver 3 4. from the holy things b i. e. from eating of those parts of the offerings which belong to them Onely of the tithes they might eat in that case of the children of Israel and that they profane not my holy name in those things which they c Either the children of Israel or the Priests For both of them did in their kinds hallow consecrate or offer them to God But the former seems more probable both because they are mentioned here and ver 3. where they are said to hallow c. and because this makes the argument stronger it ill became the Priests to profane or pollute what the people did hallow hallow unto me I am the LORD 3 Say unto them whosoever he be of all your seed among your generations that goeth unto the holy things d To eat them or to touch them for if the touch of one of the people having his uncleanness upon him defiled the thing he touched much more was it so in the Priest which the children of Israel hallow unto the LORD having his uncleanness upon him that soul shall be cut off from my presence e Either from the place of my presence and from my ordinances by excommunication He shall be excluded both from the administration and from the participation of them Or from the people among whom I am present which commonly is expressed by cutting off from his people Or from the land of the living I am the LORD 4 What man f i. e. Or woman of Aarons seed for they were under the same law soever of the seed of Aaron is a leper or hath * chap. 15. 2. a †Heb. 〈◊〉 of the reins running issue he shall not eat of the holy things untill he * chap. 14. 2. and 15. 13. be clean And * Num. 19. 11. whoso toucheth any thing that is unclean by the dead or * chap. 15. 1â—… a man whose seed goeth from him 5 Or * chap. 11. 〈◊〉 whosoever toucheth any creeping thing whereby he may be made unclean or * chap. 15. 〈◊〉 19. a man of whom he may take uncleanness whatsoever uncleanness he hath 6 The soul which hath touched any such shall be unclean until the even and shall not eat of the holy things unless he wash his flesh with water 7 And when the sun is down he shall be clean and shall afterward eat of the holy things because it is his food g i. e. His portion the means of his subsistence This may be added to signifie why
providence of God until the Lord Jesus did come Since which time those characters are miserably confounded Which is no small argument that the Messias is come 3. To set bounds both to the insatiable avarice of some and the foolish prodigality of others that the former might not wholly and finally swallow up the inheritances of their brethren and the latter might not be able to undo themselves and their posterity for ever which was a singular priviledge of this Law and People and ye shall return every man unto his family r From whom he was gone being sold to some other Family either by himself or by his Father 11 A jubilee shall that fiftieth year be unto you ye shall not sow s Though it come immediately after a seventh year wherein also this was forbidden to you neither reap that which groweth of it self in it nor gather the grapes in it of thy vine undressed 12 For it is the jubilee it shall be holy unto you t So it was because it was sequestred in great part from worldly employments and dedicated to God and to the exercise of holy joy and thankfulness and because it was a type of that holy and happy Jubilee which they were to expect and enjoy by and under the Messias ye shall eat the increase thereof u Such things as it produced of it self For the year before nothing was sowed out of the field x Whence they in common with others might take it as they needed it but must not put it into barns See ver 5. and Exod. 23. 11. 13 In the year of this jubilee ye shall return every man unto his possession 14 And if thou sell ought unto thy neighbour or buyest ought of thy neighbours hand ye shall not oppress one another y Neither the seller by requiring more nor the buyer by taking the advantage from his brothers necessities to give him less than the worth of it 15 According to the number of years after the jubilee thou shalt buy of thy neighbour and according unto the number of years of the fruits z Or Of years of fruits or of fruitful years for there were some unfruitful years to wit such wherein they were not allowed to sow or reap c. he shall sell unto thee 16 According to the multitude of years thou shalt increase the price thereof and according to the fewness of years thou shalt diminish the price of it For according to the number of the years of the fruits a Or For the number of the fruits The meaning is he selleth not the land but onely the fruits thereof and that for a certain time doth he sell unto thee 17 Ye shall not therefore oppress one another but thou shalt fear thy God for I am the LORD your God 18 Wherefore ye shall do my statutes and keep my judgments and do them and ye shall dwell in the land in safety 19 And the land shall yield her fruit and ye shall eat your fill and dwell therein in safety 20 And if ye shall say What shall we eat b A like objection See Exod. 34. 23 24. the seventh year behold we shall not sow nor gather in our increase 21 Then I will command †i. e. Give Commanding is oft used in Scripture either for the performance of promised blessings as Deut. 28. 8. Psal. 111. 9. and 133. 3. or for the execution of threatned judgements as Isa. 5. 6. Amos. 9. 4. both being acts of Gods providential will as the command is of his legislative will my blessing upon you in the sixth year and it shall bring forth fruit for three years c Not compleatly but in great part to wit for that part of the sixth year which was between the beginning of harvest and the beginning of the seventh year for the whole seventh year and for that part of the eighth year which was before the harvest which reached almost until the beginning of the ninth year And by this expression we may understand the meaning of that eminent passage of Christs being three days and three nights in the grave to wit one whole day and part of two days Of which more if God please in its proper place This is added to shew the equity of this command As God would hereby try their Faith and exercise Obedience so he gave them an eminent proof of his own exact providence and tender care over them in making provisions suitable to their necessities Albeit it be also probable that divers of them especially such as were more solicitous or distrustful of Gods providence did lay up something of the fruits of former years against this time 22 And ye shall sow the eighth year and eat yet of old fruit d Of the sixth year principally if not solely until the ninth year until her fruits e i. e. The fruits of the eighth year come in ye shall eat of the old store 23 The land shall not be sold ‖ Or to be quite cut off †Heb. for cutting off for ever f Or absolutely and properly so as to become the propriety of the buyer Or to the extermination or utter cutting off to wit of the seller from all hopes and possibility of Redemption for the land is mine g Procured for you by my power given to you by my meer grace and bounty and the right of propriety reserved by me and to be disposed of by you onely to such persons and in such manner as I shall have ordained for ye are * Psal. 119. 19. 1 Pet. 2. 11. strangers and sojourners with me h i. e. In my land or houses thus he is said to sojourn with another that dwells in his house Thus the poor decayed Israelites and the strangers are said to live with them i. e. with the other Israelites to wit in the land or houses here ver 35 36 40 45. Or before me in my sight or in my account Howsoever in your own or other mens opinions you pass for Lords and Proprietors yet in truth according to which my judgment always is you are but strangers and sojourners not to possess the land for ever but onely for a season and to leave it to such as I have appointed for it 24 And in all the land of your possession ye shall grant a redemption i i. e. A right of redemption in the time and manner following for the land 25 If thy brother be waxen poor and hath sold away some of his possession k To wit in the fields but not in cities ver 29. and if any of his kin come to redeem it l Or If the redeemer come being near akin to him to whom the right of Redemption belonged Ruth 3. 2 9 12. Ier. 32. 7. who in this act was an eminent Type of Christ who was made near akin to us by taking our flesh that he might perform the work of Redemption
next unto him shall be the tribe of Issachar c He and Zebulun were Leah's two youngest sons and therefore would more contentedly submit to Iudah and Nethaneel the son of Zuar shall be captain of the children of Issachar 6 And his host and those that were numbred thereof were fifty and four thousand and four hundred 7 Then the tribe of Zebulun and Eliab the son of Helon shall be captain of the children of Zebulun 8 And his host and those that were numbred thereof were fifty and seven thousand and four hundred 9 All that were numbred in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred d This was the most numerous camp because they marched first as being placed on the East and going towards the East and because they guarded the Sanctuary throughout their armies these shall first set forth 10 On the south-side shall be the standard of the camp of Reuben e Who being the first-born was the leader of the second camp according to their armies and the captain of the children of Reuben shall be Elizur the son of Shedeur 11 And his host and those that were numbred thereof were fourty and six thousand and five hundred 12 And those which pitch by him shall be the tribe of Simeon and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai 13 And his host and those that were numbred of them were fifty and nine thousand and three hundred 14 Then the tribe of Gad and the captain of the sons of Gad shall be Eliasaph the son of Reuel f Called Devel Numb 1. 14. the Hebrew letters Daleth and Resh being very like and oft changed as appears by comparing Gen. 10. 3. with 1 Chron. 1. 6. and Gen. 36. 26 38. with 1 Chron. 1. 41 50. 15 And his host and those that were numbred of them were fourty and five thousand and six hundred and fifty 16 All that were numbred in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty throughout their armies and they shall set forth in the second rank 17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp g Which is not to be understood strictly or exactly but largely for in their march they were divided and part of that Tribe marched next after Iudah Numb 10. 17. and the other part exactly in the midst of the camp as they encamp so shall they set forward every man in his place by their standards 18 On the west-side shall be the standard of the camp of Ephraim h Who is here preferred before his brother according to the prophesie Gen. 48. 19 20. according to their armies and the captain of the sons of Ephraim shall be Elishama the son of Ammihud 19 And his host and those that were numbred of them were fourty thousand and five hundred 20 And by him shall be the tribe of Manasseh and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur 21 And his host and those that were numbred of them were thirty and two thousand and two hundred 22 Then the Tribe of Benjamin and the captain of the sons of Benjamin shall be Abidan the son of Gideoni 23 And his host and those that were numbred of them were thirty and five thousand and four hundred 24 All that were numbred of the camp of Ephraim were an hundred thousand and eight thousand and an hundred throughout their armies and they shall go forward in the third rank 25 The standard of the camp of Dan shall be on the north-side by their armies and the captain of the children of Dan shall be Abiezer the son of Ammishaddai 26 And his host and those that were numbred of them were threescore and two thousand and seven hundred 27 And those that encamp by him shall be the tribe of Asher and the captain of the children of Asher shall be Pagiel the son of Ocran 28 And his host and those that were numbred of them were fourty and one thousand and five hundred 29 Then the tribe of Naphtali and the captain of the children of Naphtali shall be Ahira the son of Enan 30 And his host and those that were numbred of them were fifty and three thousand and four hundred 31 All they that were numbred in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred i The strongest camp next after Iudah and therefore he comes in the rear as Iudah marched in the front that the Tabernacle might be best guarded where there was most danger they shall go hindmost with their standards 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty 33 But the Levites were not numbred k Because their warfare was of another kind among the children of Israel as the LORD commanded Moses 34 And the children of Israel did according to all that the LORD commanded Moses so they pitched by their standards l i. e. Each of them under his principal standard and so they set forward every one after their families according to the house of their fathers CHAP. III. 1 THese a Which follow in this chapter also are the generations b i. e. Either 1. The things done by them as the word generation is sometimes used as Gen. 6. 9. and 25. 19. and 37. 2. Or rather 2. The Kindred or Family for that is the subject of this chapter and not their events or actions Obj. Aarons Family indeed is here mentioned but not Moses his Family Answ. Moses his Family and Children are here included under the general name of the Amramite ver 27. which includes all the Children and Grand-chilfiren of Amram the persons onely of Aaron and Moses being excepted And the generations of Moses are thus obscurely mentioned because they were but common Levites the Priesthood being given solely to Aarons posterity whence Aaron is here put before Moses who elsewhere is commonly named after him of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai c This seems to be added because Nadab and Abihu mentioned ver 2. were then alive though dead at the time of taking this account 2 And these are the names of the sons of Aaron Nadab the * Exod. 6. 23. first-born and Ablhu Eleazar and Ithamar 3 These are the names of the sons of Aaron the priests which were anointed †Heb. whose hand â—…e filled whom he consecrated to minister in the priests office 4 * Lev. 10. 1. chap. 26. 61. 1 Chron. 24. 2. And Nadab and Abihu died before the LORD when they offered strange fire before
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nâ—…ab â—… 4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are †Heb. 〈◊〉 giveâ—… wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaâ—…y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the †Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
so this is a Genitive case of the object as Mat. 12. 31. blasphemy of the spirit for so it is in the Greek is blasphemy against the holy Ghost as it is called Mark 3. 28. Luk. 12. 10. and power of all flesh Ioh. 17. 2. is power â—…ver all flesh and power of spirit Mat. 10. 1. is power over or against spirits Luk. 9. 1. and prayer of God Luk. 6. 12. is prayer directed unto God and the spoil of the poor Isa. 3. 14. is the spoil taken from the poor and violence of the children of Iudah Ioel 3. 19. is violence against them as we translate it to do a trespass against the LORD g Which words may be added either 1. to express a new sin of prevaricating or dealing falsly with God either by a false oath which is a special injury to God or by a lie or simple denial that he hath taken any thing of his neighbours which also God takes as a sin especially concerning himself who in such cases is the câ—…ely judge of what is 〈◊〉 said or sworn See Act. 5. 3 4. Or 2. to aggravate the former sin and to shew that such injuries done to men are also sins against God who hath commanded justice to men as well as religion to himself But the former is more probable both because here is a ram of atonement to be offered to God for the special injury done to him as well as satisfaction is to be made to the man whom he injured and especially by comparing this with the parallel place Levit. 6. 2 c. and that person be guilty h i. e. Shall be sensible of his guilt or be convicted in his conscience of his sin for otherwise this might seem a meer tautology if it were onely meant of being really guilty of sin which was expressed before in those words when one shall commit any sin i. e. be guilty of any sin 7 Then they shall confess their sin i They shall not continue in the denial of the fact as such persons oft do but shall give glory to God and take shame to themselves by acknowledging their sin with grief and remorse See Lev. 5. 5. and 6. 4. which they have done and he shall recompense his trespass * Lev. 6. 5. with the principal thereof k i. e. The thing he took away or what is equivalent to it and add unto it the fifth part thereof l Which is added both as a compensation to the injured person for the want of his goods so long and for his trouble for the supposed utter loss of them and as a penalty upon the injurious dealer to discourage others from such attempts Qu. How doth this agree with that law Exod. 22. 1 Ans. That law was made against notorious and obstinate thieves who were legally convicted of their crime and this against more modest thieves whose necessities might induce them to steal and whose consciences are affected with their sin and give it unto him against whom he hath trespassed 8 But if the man have no kinsman m Which might be the case commonly with Proselytes if not with Israelites This also supposeth the person injured to be dead or gone away into some unknown place and the person injured to be known to the injurer to recompense the trespass unto let the trespass be recompensed unto the LORD even to the priest n Whom God appointed as his deputy to receive his dues and take them to his own use that so he might more chearfully and intirely devote himself to the ministration of holy things This is an additional explication to that law Lev. 6. 2. and for the sake thereof it seems here to be repeated beside the * Lev. 6. 6. and 7. 8. ram of the atonement whereby an atonement shall be made for him 9 And every ‖ Or heave-offering * Lev. 6. 18 26. and 7. 6 32. chap. 18. 8. Deut. 18. 3. offering o Heb. every heave-offering the heave-offering being here taken largely so as to comprehend also the wave-offering for both these were Aarons portion See Exod. 29. 26 27 28. of all the holy things of the children of Israel which they bring unto the priests p To wit to offer unto the Lord by his hands shall be his q i. e. the Priests See Levit. 6. 16. 10 And every mans hallowed things r Understand this not of the sacrifices no not of such of them as were voluntary or vowed as most understand it because these were not the Priests peculiar but a good part of them was offered to God and the remainder was eaten by the offerer as well as by the Priest as is manifest but of such other things as were devoted to God and were such as could not be offered in sacrifice as suppose a man consecrated an house or rent of it to the Lord this was to be the Priests And this restriction may be easily collected from the nature of the thing because he speaketh in this and the other branches here of such things as were appropriated to the Priests as his portion which none of the sacrifices were shall be his whatsoever any man giveth the priest it shall be * Lev. 10. 13. his 11 And the LORD spake unto Moses saying 12 Speak unto the children of Israel and say unto them If any mans wife s This law was given partly to deterre wives from adulterous practises and partly to secure wives against the rage of their hard-hearted husbands who otherwise might upon meer suspitions destroy them or at least put them away Quest. Why was there not the same law for the trial of the husband when the wife was jealous of him Ans. This might be either 1. because the womans sin is greater because there is not onely filthiness and falsness in it which is also in the mans sin but also peculiar unrighteousness in dishonouring his name and family and transferring his estate to strangers and other mens children or 2. because there was not like fear of inconveniencies to the husband from the jealousie of the wife who had not that authority and power and opportunity for the putting away or killing of the husband as the husband had over the wife Or 3. because being the inferiour and the weaker sex and more subject to jealousies and groundless suspitions it was not thought expedient to trust them with such a power or priviledge go aside t From the way of religion and justice or from her faith given to her husband or to the by-paths of falshood and filthiness and that either in truth or in appearance and in her husbands opinion and commit a trespass against him 13 And a man lie with her carnally and it be hid from the eyes of her husband and be kept close u She utterly denying it Prov. 30. 20. and none being able and willing to discover it and she be defiled and there
64 One kid of the goats for a sin offering 65 And for a sacrifice of peace-offerings two oxen five rams five he-goats five lambs of the first year This was the offering of Abidan the son of Gideoni 66 On the tenth day Ahiezer the son of Ammishaddai prince of the children of Dan offered 67 His offering was one silver charger the weight whereof was an hundred and thirty shekels one silver bowl of seventy shekels after the shekel of the sanctuary both of them full of fine flour mingled with oil for a meat-offering 68 One golden spoon of ten shekels full of incense 69 One bullock one ram one lamb of the first year for a burnt-offering 70 One kid of the goats for a sin offering 71 And for a sacrifice of peace-offerings two oxen five rams five he-goats five lambs of the first year This was the offering of Ahiezer the son of Ammishaddai 72 On the eleventh day Pagiel the son of Ocran prince of the children of Asher offered 73 His offering was one silver charger the weight whereof was an hundred and thirty shekels one silver bowl of seventy shekels after the shekel of the sanctuary both of them full of fine flour mingled with oil for a meat-offering 74 One golden spoon of ten shekels full of incense 75 One young bullock one ram one lamb of the first year for a burnt-offering 76 One kid of the goats for a sin offering 77 And for a sacrifice of peace-offerings two oxen five rams five he-goats five lambs of the first year This was the offering of Pagiel the son of Ocran 78 On the twelfth day Ahira the son of Enan prince of the children of Naphtali offered 79 His offering was one silver charger the weight whereof was an hundred and thirty shekels one silver bowl of seventy shekels after the shekel of the sanctuary both of them full of fine flour mingled with oyl for a meat-offering 80 One golden spoon of ten shekels full of incense 81 One young bullock one ram one lamb of the first year for a burnt-offering 82 One kid of the goats for a sin offering 83 And for a sacrifice of peace-offerings two oxen five rams five he-goats five lambs of the first year This was the offering of Ahira the son of Enan 84 This was the dedication of the altar in the day when it was anointed q This is again repeated to shew why it is called the dedication of the Altar because it was the first offering made by any particular persons or Tribes by the princes of Israel twelve chargers of silver twelve silver †Or vials bowls twelve spoons of gold 85 Each charger of silver weighing an hundred and thirty shekels each bowl seventy all the silver vessels weighed two thousand and four hundred shekels after the shekel of the sanctuary 86 The golden spoons were twelve full of incense weighing ten shekels a piece after the shekel of the sanctuary all the gold of the spoons was an hundred and twenty shekels 87 All the oxen for the burnt-offering were twelve bullocks the rams twelve the lambs of the first year twelve with their meat-offering r Which was not mentioned before because it was sufficiently understood from the Law which required it Numb 15. 3 4 5. but for greater assurance is here expressed and the kids of the goats for sin offering twelve 88 And all the oxen for the sacrifice of the peace-offerings were twenty and four bullocks the rams sixty the he-goats sixty the lambs of the first year sixty This was the dedication of the altar after that it was anointed s Which words are very conveniently added to explain in what sense he had so oft said that this was done in the day when it was anointed to wit not exactly but in a latitude to wit a little after that it was anointed as is here said 89 And when Moses was gone into the tabernacle of the congregation t Into which Moses though no Priest was permitted to enter by Gods special license to speak with ‖ That is God him u i. e. To consult God upon occasion then he heard the voice of one speaking unto him from off the mercy-seat x Which Moses standing without the vail could easily hear And this seems to be added in this place to shâ—…w that when men had done their part in the dedication of the Tabernacle Altars c. God was not wanting in the performance of his part and promise made Exod. 25. 22. that was upon the ark of testimony from between the two cherubims and he spake unto him CHAP. VIII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and say unto him When thou * Exod. 25. 37. and 40. 25. lightest the lamps the seven lamps shall give light over against the candlestick a i. e. Either 1. On every side of the candlestick So the candlestick is here put for the bulk or shaft of the candlestick as Exod. 25. 34 35. and the lamps when they were lighted were put into the branches of the candlestick and taken out upon occasion Thus the meaning is that all the lamps were to be lighted on that part which was towards the middle looking that way whence they had their light for the middle lamp was lighted with the fire of the altar and from that the other lamps received light But against this sense it is objected that the lamps could not be other wise ordered but that they must give light round about the candlestick and therefore that sense seems to make this direction idle and frivolous Or 2. On that part which is before the candlestick Heb. over against the face of the candlestick i. e. in that place towards which the candlestick looked or where the candlestick stood in full view i. e. upon the Northside where the Table of Shew-bread stood as appears from hence because the candlestick stood close to the boards of the Sanctuary on the south-side Exod. 26. 35. And thus the lights were on both sides of the Sanctuary which was fit and necessary because it was wholly dark in it self and had no window in it 3 And Aaron did so he lighted the lamps thereof over against the candlestick as the LORD commanded Moses 4 * Exod. 25. 31. And this work of the candlestick was of beaten gold b Not hollow but solid and massie gold beaten out of one piece and not of several pieces joined or sodered together See Exod. 25. 18 31. and 37. 17. unto the shaft thereof unto the flowers thereof was * Exod. 25. 18. beaten work according unto the * Exod 25. 40. pattern which the LORD had shewed Moses so he made the candlestick 5 And the LORD spake unto Moses saying 6 Take the Levites from among the children of Israel and cleanse c Or wash or 〈◊〉 them which 〈◊〉 also done with the Priests and others when they were to 〈◊〉 oach to God and
them 22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron and before his sons t In their presence and by their direction and appointment as the LORD had commanded Moses concerning the Levites so did they unto them 23 And the LORD spake unto Moses saying 24 This is it that belongeth unto the Levites from * 1 Chron. 23. 24. Num. 1. 3. twenty and five years old u See on Numb 4. 3. and upward they shall go in †Heb. to wâ—… the warfarâ—… of c. to wait upon the service of the tabernacle of the congregation 25 And from the age of fifty years they shall †Heb. 〈◊〉 from the 〈◊〉 of the service cease waiting upon the service thereof x i. e. Upon the difficult and cumbersome part of their work and shall serve no more 26 But shall minister with their brethren y By way of advise and assistance in lesser and easier works in the tabernacle of the congregation to keep the charge and shall do no service thus shalt thou do unto the Levites touching their charge CHAP. IX 1 AND the LORD spake unto Moses in the wilderness of Sinai in the first month of the second year a And therefore before the numbring of the people which was not till the second moneth Numb 1. 1 2. But it is placed after it because of a special case relating to the Passe-over which hapned after it and which is here related upon occasion whereof he mentions the command of God for the keeping of the Passe-over in the Wilderness which was done but once and without this command they had not been obliged to keep it at all till they came to the land of Canaan See Exod 12. 25. after they were come out of the land of Egypt saying 2 Let the children of Israel also keep * Exod. 12. â—… c. Lev. 23. 〈◊〉 chap. 28. 16. Deut. 16. 〈◊〉 the passe-over at its appointed season 3 In the fourteenth day of this month †Heb. 〈◊〉 the two â—…ings at even ye shall keep it in its appointed season according to all the rites of b So far as concerned the Lamb and the unleavened bread c. for there were some things peculiar to the first Passe-over in Egypt as that they were to eat it in 〈◊〉 with their loins grided their shoes on their feet and their staffe in their hand which were not properly Rites or Ceremonies of the Passe-over but circumstances of their present condition being then Travellers and ready to depart c Qu. Whence had they meal to make unleavened bread Answ. They were not now in haste and so had time enough to procure it out of the land of Midian by the help of Moses his Father-in-law who lived there which land was not far from Horâ—…b or Sinai as appears from Exod. 3. 1. it and according to all the ceremonies thereof shall ye keep it 4 And Moses spake unto the children of Israel that they should keep the passe-over 5 And they kept the passe-over on the fourteenth day of the first month at even in the wilderness of Sinai according to all that the LORD commanded Moses so did the children of Israel 6 And there were certain men who were * chap. 5. 3. defiled by †Or the 〈◊〉 a 〈◊〉 ch 6. 〈◊〉 the dead body of a man c By the touch of a dead body or something belonging to it See Numb 19. 11. that they could not keep the passe-over d Because unclean persons were prohibited to eat of holy things See Levit. 7. 20. and 22. 3. on that day and they came before Moses e For resolution of their difficulty and before Aaron on that day 7 And those men said unto him We are defiled by the dead body of a man wherefore are we kept back that we may not offer f Which if we neglect we must be cut off and if we keep it in these circumstances we must also be cut off What shall we do an offering of the LORD g i. e. The Passeover so called because it was both killed and eaten in obedience to Gods command and to Gods honour and as a thank-offering to God for his great mercies in its appointed season among the children of Israel 8 And Moses said unto them stand still and I will hear what the LORD will command concerning you h God having promised to answer and direct him upon his address to him in difficult cases 9 And the LORD spake unto Moses saying 10 to Speak unto the children of Israel saying If any man of you or of your posterity shall be unclean by reason of a dead body or be in a journey i Under these two instances the Hebrews think that other hinderances of like nature are comprehended as if one be hindred by a disease or by any other such kind of uncleanness which may seem probable both from the nature of the thing and the reason of the Law which is the same in other cases and from the application of this rule to other cases 2 Chron. 30. afar off k In some remote countrey whence he cannot return sooner yet ye shall keep the passeover unto the LORD 11 The * 2 Chron. 30. 2 15. fourteenth day of the second month at even they shall keep it and eat it with unleavened bread and bitter herbs 12 * Exod. 12. 10. They shall leave none of it unto the morning l But either eat or burn it before that time * Exod. 12. 46. Joh. 19. 36. nor break any bone of it according to all the ordinances of the passeover they shall keep it 13 But the man that is clean and is not in a journey and forbeareth to keep the passeover m Through contempt or neglect without these or any other just impediments as before even the same soul shall be cut off from his people because he brought not the offering of the LORD in its appointed season that man shall bear his sin 14 And if a stranger n To wit a Proselyte shall sojourn among you and will keep the passeover unto the LORD according to the ordinance of the passeover and according to the manner thereof so shall he do * Exod. 12. 49. ye shall have one ordinance both for the stranger and for him that was born in the land 15 And * Exod. 40. 34. on the day that the tabernacle was reared up the cloud o Of which see Exod. 13. 12. covered the tabernacle namely the tent of the testimony p Or The Tabernacle towards or above the tent of the Testimony i. e. that part of the Tabernacle in which was the Testimony or the ark of the Testimony for there the cloudy pillar stood Levit. 16. 2. This was an evident token of Gods special presence with and providence over them See Exod. 14.
is a difference among Prophets nor do I put the equal authority and honour upon all of them I the LORD will make my self known unto him in a vision k Whereby God represents things to the mind of a Prophet when he is awake as Gen. 15. 1. and 46. 2. Dan. 8. 18. and 10. 8. and will speak unto him in a dream l By which God manifests his mind to them in a dream as Gen. 20. 3. and 28. 12. 7 My servant Moses is not so * Heb. 3. 2. who is faithful in all mine house m i. e. Whom I have set over all my house i. e. my Church and people and therefore over you and who hath discharged his office faithfully and not partially and self-seekingly as you falsly accuse him 8 With him will I speak * Exod. 33. 11. mouth to mouth n i. e. Distinctly by an articulate voice immediately not by an interpreter nor by shadows and representations in his fancy as it is in visions and dreams and familiarly This is called speaking face to face 2 Epist. of Iohn ver 12. and 3 Epist. ver 14. even apparently o Plainly and certainly and not in dark speeches p Not in parables similitudes riddles dark resemblances as by shewing a boyling pot an Almond Tree c. to Ieremy a chariot with wheels c. to Ezekiel and the similitude of the LORD q Not the face or essence of God which no man can see and live Exod. 33. 20. it being invisible Col. 1. 15. and never seen by man Iohn 1. 18 but some singular manifestation of his glorious presence as Exod. 33. 11 20 c. and 34. 5 c. Deut. 34. 10. Yea the Son of God appeared to him in an humane shape which he took up for a time that he might give him a forecast of his future incarnation shall he behold wherefore then were ye not afraid to speak against my servant r Who is so in such an eminent and extraordinary manner Moses 9 And the anger of the LORD was kindled against them and he departed s From the door of the Tabernacle in token of his great displeasure not waiting for their answer and judging them unworthy of any further discourse 10 And the cloud departed from off the tabernacle t Not from the whole Tabernacle for then they must have removed but from that part of the Tabernacle whither it was come to that part which was directly over the Mercy-seat where it constantly abode and * Deut. 24. 9. behold Miriam became leprous u She and not Aaron either because she was first or chief in the transgression or because God would not have his worship either interrupted or dishonoured which it must have been if Aaron had been leprous white as snow x This kind of leprosie was the most virulent and incurable of all See Exod. 4. 6. 2 King 5. 27. It is true when the leprosie began in a particular part and thence spread it self over all the flesh by degrees and at last made it all white that was an evidence of the cure of the leprosie Levit. 13. 12 13. but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness which shewed the great corruption of the whole mass of blood as it was here and Aaron looked upon Miriam and behold she was leprous 11 And Aaron said unto Moses Alas my lord I beseech thee lay not the sin upon us y Let not the guilt and punishment of this sin rest upon us upon her in this kind upon me in any other kind but pray to God for the pardon and removal of it wherein we have done foolishly and wherein we have sinned 12 Let her not be as one dead z Either naturally because part of her flesh was putrefied and dead and not to be restored but by the mighty power of God Or morally because she was cut off from all converse with others Levit. 13. 46. of whom the flesh is half consumed when he cometh out of his mothers womb a Like an untimely birth without due shape and proportion or like a still born child that hath been for some time dead in the womb which when it comes forth is white and putrefied and part of it consumed 13 And Moses cryed unto the LORD saying Heal her now O God I beseech thee 14 And the LORD said unto Moses * See Heb. 12. 9. If her father had but spit in her face b i. e. Expressed some eminent token of indignation and contempt which this was Iob 30. 10. Isa. 50. 6. should she not be ashamed c And withdraw her self from her fathers presence as Ionathan did upon a like occasion 1 Sam. 20. 34. So though God healed her according to Moses his request yet he would have her publickly bear the shame of her sin and be a warning to others to keep them from the same transgression seven dayes let her be * Lev. 13. 46. shut out from the camp seven dayes d The time appointed for cleansing the unclean See Numb 6. 9. and 31. 19. and after that let her be received in again 15 And Miriam was shut out from the camp seven dayes and the people journeyed not till Miriam was brought in again e Which was a testimony of respect to her both from God and from the people God so ordering it partly least she should be overwhelmed by such a publick rebuke from God and partly least she being a Prophetess together with her person the gift of Prophesie should come into contempt 16 And afterward the people removed from Hazeroth f Where they abode as is said Numb 11. 35. for Miriams sake and pitched in the wilderness of Paran g i. e. In another part of the same wilderness as may be gathered from Numb 10. 12. See also Deut. 33. 2. It is possible they might have removed out of one part of that wilderness into another wilderness and then returned again into another part of it as we know the Israelites had many strange windings and turnings in their Wilderness travels And this part was more especially called Rithmah Numb 33. 18. and Kadesh-barnea Numb 13. 26. Deut. 1. 19. which were two noted places in that part both which seem to be comprehended within their camp or near adjoyning to it CHAP. XIII 1 AND the LORD spake unto Moses a In answer to the peoples petition about it as is evident from Deut. 1. 22. And it is probable from the following story that the people desired it out of diffidence of Gods promise and providence though Moses liked of it as a prudent course to learn where or how to make the first invasion And God granted their desire for their trial and punishment as well knowing from what root it came saying 2 * chap. 32. 8. Deut. 1. 22. Send thou men b Do as
oâ—…n fancies before my commands and to live onely by present sight or sence and not at all by faith in my promises 40 That ye may remember and do all my commandments and be holy unto your God 41 I am the LORD your God which brought you out of the land of Egypt to be your God I am the LORD your God m Though I am justly displeased with you for your frequent and horrid rebellions for which also I will keep you 40 years in the wilderness yet I will not utterly cast you off but will continue to be your God to preserve and provide for you there and after that time to bring you into Canaan CHAP. XVI 1 NOW * chap. 27. 3. Jude 11. Korah a The first and chief authour of this rebellion ver 21. Iude ver 11. the son of Izhar b Amrams brother Exod. 6. 18. therefore Moses and he were cousen germans Moreover Izhar was the second son of Kohath whereas Elizaphan whom Moses had preferred before him and made prince or ruler of the Kohathites Numb 3. 30. was the son of Uzziel the fourth son of Kohath This the Iewish writers say made him malecontent which at last broke forth into sedition the son of Kohath the son of Levi and Dathan and Abiram the sons of Eliab and On the son of Peleth sons of Reuben c These are drawn into confederacy with Korah partly because they were his next neighbours both being encamped on the south-side and therefore could easily communicate counsels partly in hopes to recover their rights of primogeniture in which the Priesthood was comprehended which was given away from their father took men d To wit those 250 mentioned ver 2. In the Hebrew there is nothing but took and the Hebrew words are placed and may well be rendred thus Now Korah took both Dathan and Abiram c. or took Dathan c. the particle Vau being here superfluous as it is Gen. 8. 6. and elsewhere 2 And they e i. e. Korah Dathan and Abiram last mentioned rose up f i. e. Conspired together and put their seditious design in execution before Moses g Not privily and obscurely but openly and boldly not fearing nor regarding the presence of Moses who was an eye-witness of their conspiracy with certain of the children of Israel two hundred and fifty princes of the assembly * chap. 26. 9. Ruth 4. 11. 14. famous h For place and birth in the congregation men of renown 3 And * Psal. 106. 16. they i i. e. Either Korah and the 250 Princes which may seem probable by comparing this with ver 12 25 27. where we find Dathan and Abiram in another place even in their tents whither it is likely they were gone by consent to form and strengthen their party there while Korah and the rest went to Moses Or Korah Dathan and Abiram and the rest who were all together when Moses spake those words ver 5 6 7. but after that Dathan and Abiram retired to their tents and then Moses sent for Korah and the Levites who had more special and more colourable pretences to the Priesthood and treats with them apart and speaks what is mentioned ver 8 9 10 11. and then having dispatched them he sends for Dathan and Abiram ver 12. that he might reason the case with them also apart gathered themselves together against Moses and against Aaron k Against Aaron to whom the Priesthood was confined and against Moses both because this was done by his order and because before Aarons consecration Moses appropriated it to himself For whatever they intended they seem not now directly to strike at Moses for his supreme civil government but onely for his interest and influence in the disposal of the Priesthood as may appear by the whole context and particularly by ver 5 10 15 c. and said unto them †Heb. it is much for you ye take too much upon you l By perpetuating the Priesthood in your selves and family with the exclusion of all others from it seeing all the congregation are holy m A kingdom of Priests an holy nation as they are called Exod. 19. 6. a people separated to the service of God and therefore no less fit to present themselves before God and to offer sacrifice and incense for themselves than you are every one of them and the LORD is among them n By his Tabernacle and cloud the tokens of his special and gracious presence and therefore ready to receive all their sacrifices and services from their own hands wherefore then lift ye up your selves o Thou Moses by prescribing what laws thou pleasest about the Priesthood and confining it to thy brother and thou Aaron by usurping it as thy peculiar priviledge above the congregation of the LORD 4 And when Moses heard it he fell upon his 〈◊〉 p Humbly begging that God would direct him and defend and vindicate him from this false and odious imputation See Numb 14. 5. Accordingly God answers his prayers and inspires him with this following answer to Korah and strengthens him with new courage and confidence of good success 5 And he spake unto Korah and unto all his company saying Even to morrow q Heb. In the morning the time appointed by men for administring justice Psal. 101. 8. Ier. 21. 12. and chosen by God for that work Psal. 73. 14. Isa. 47. 11. Zeph. 3. 5. Some time is allowed partly that Korah and his company might prepare themselves and their censers and partly to give them space for consideration and repentance the LORD will shew who are his and who is holy and will cause him r Or and whom he will cause to come near unto him s i. e. To serve him in the Priesthood even him whom he hath chosen will he cause to come near unto him t i. e. He will by some evident and miraculous token declare his approbation of him and his ministery 6 This do take ye censers u Since ye will be Priests take your censers and act as Priests at your peril Korah and all his company 7 And put fire therein and put incense in them before the LORD to morrow and it shall be that the man whom the LORD doth choose x i. e. Declare his choice and appointment of them for that work he shall be holy ye take too much upon you ye sons of Levi. 8 And Moses said unto Korah Hear I pray you ye sons of Levi y Consider what I say before it be too late and repent of your great wickedness 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 z Nearer than the other Tribes though not so near as the Priests to do the service of the tabernacle of the LORD and to stand before
the congregation to minister unto them a i. e. In their stead and for their good So they were the servants both of God and of the Church which was an high dignity though not sufficient for their ambitious minds 10 And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also b There being at this time but very few Priests and the profits and priviledges belonging to them being many and great they thought it but fit and reasonable that they or some of the chief of them should be admitted to a share in their work and advantages 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is You strike at God through Aarons sides Compare 1 Sam. 8. 7. Luk. 10. 16. Ioh. 13. 20. and what is Aaron that ye murmure against him 12 And Moses sent to call Dathan and Abiram d To treat with them and give them as he had done Korah and his company a timely admonition the sons of Eliab which said e Unto the messengers sent to them by Moses We will not come up f To Moses his Tabernacle whither the people used to go up for judgment Men are said in Scripture phrase to go up to places of judgment See Deut. 25. 7. Ruth 4. 1. Ezra 10. 7 8. But because they would not now go up therefore they went down quick into the pit ver 33. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g i. e. Out of Egypt a place indeed of great plenty bâ—… to them a place of torment and intolerable slavery They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan to kill us in the wilderness 〈◊〉 make thy self altogether a prince over us 14 Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou †Heb. â—…re out put out the eyes of these men h i. e. Of those who are confederate with us and of all the people who are of our mind Whilst thou make them blind or perswade them that they are blind and that they do not see what is visible to all that have eyes to wit that thou hast deceived them and broken thy faith and promise given to them or wilst thou lead them about like blind men whither thou pleasest one time towards Canaan another time toward Egypt again we will not come up i We will not obey thy summons nor own thy authority 15 And Moses was very wroth k Not so much for his own sake for he had learnt to bear indignities Numb 12. as for Gods sake who was highly dishonoured blasphemed and provoked by these speeches and carriages in which case he ought to be angry as Christ was Mark 3. 5. and said unto the LORD * Gen. 4. 4 5. Respect not thou their offering l i. e. Accept not their incense which they are now going to offer but shew some eminent dislike of it He calls it their offering though it was offered by Korah and his companions because it was offered in the name and by the consent of all the conspiratours for the decision of the present controversie between them and Moses I * Acts 20. 33. have not taken one ass m i. e. Not any thing of the smallest value as an ass was See 1 Sam. 12. 3. from them neither have I hurt one of them n I have never injured them nor used my power to defraud or oppress them as I might have done but which is here implied I have done them many good offices but no hurt therefore their crime is inexcusable because without any cause or provocation on my part 16 And Moses said unto Korah Be thou and all thy company before the LORD o Not in the Tabernacle which was not capable of so many person severally offering incense but at the door of the Tabernacle ver 18. which place is oft said to be before the Lord as Exod. 29. 42. Levit. 1. 11. c. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity because this work could not be done in that place which alone was allowed for the offering up of incense not onely for its smallness but also because none but Priests might enter to do this work Here also the people who were to be instructed by this experiment might see the proof and success of it thou and they and Aaron to morrow 17 And take every man his censer and put incense in them and bring ye before the LORD every man his censer two hundred and fifty censers thou also and Aaron each of you his censer 18 And they took every man his censer p Which they could easily make in a sleight manner which would suffice for the present purpose and put fire in them q Taken from the Altar which stood in that place Levit. 1. 3 5. for Aaron might not use other fire Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19 And Korah gathered all the congregation r That they might be witnesses of the event and upon their success which they doubted not of might fall upon Moses and Aaron with popular rage and destroy them And it seems by this that the people were generally incensed against Moses and inclined to Korahs side against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared s In the cloud which then shone with greater brightness and Majesty as a token of Gods approach and presence See Exod. 16. 7 10. Levit. 9. 6 23. Numb 20. 6. unto all the congregation 20 And the LORD spake unto Moses and unto Aaron saying 21 * Gen. 19. 1â—… 22. Jer. â—… â—… Rev. 18. â—… Separate your selves from among this congregation ‖ To wit Korah and his 250 men and the people whom he â—…athered against Moses and Aaron ver 19. that I may consume them in a moment 22 And they fell upon their faces and said O God * chap. 2â—… â—… Job 12. 2â—… Eccl. 12. â—… Isa. 57. 1â—… Zach. 12. â—… Heb. 12. â—… the God of the spirits t i. e. Of souls as the word spirit in Scripture is oft used as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59. And this is no empty title here but very emphatical and argumentative thus Thou art the maker of spirits Zach. 12. 1. destroy not thy own workmanship
that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into †Heb. Hâ—…ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be â—…ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ—… jâ—…st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â—… â—… 12. 12. 〈◊〉 2. Josh. 13. 14 33. Ezek 〈◊〉 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ—… the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin †Heb. to 〈◊〉 and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ—… when he would have burnt incense to the Lord 2 〈◊〉 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the †Heb. â—…at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
so long a succession for the Priesthood returned to Phinehas his line in the time of Solomon 1 King 2. 26 27 34. 1 Chron. 24. 3. and continued in that line till the captivity of Babylon as is evident and afterward too 1 Chron. 6. 4. Ezra 7. 1 5. even untill Christs time for any thing which appears to the contrary because he was zealous for his God and made an atonement for the children of Israel 14 Now the name of the Israelite that was slain even that was slain with the Midianitish woman was Zimri the son of Salu a prince h This is added as a proof of Phinehas his zeal that he durst venture upon so great a person who was likely to have many avengers of his blood of †Heb. 〈◊〉 father a chief house i Heb. Of the house of his Father Every Tribe was divided into great Housholds called the houses of their Fathers Numb 1. 2. and he was the Prince or chief of one of these though not of the whole Tribe Of the Tribe of Simeon which seems to have been too much influenced by his and other such examples so that for 59300. which were numbred Numb 1. 22 23. there were now onely 22200. Numb 26. 14. among the Simeonites k. 15 And the name of the Midianitish woman that was slain was Cozbi the daughter of Zur l One of the Kings or Princes of Midian Numb 31. 8. Ios. 13. 21. he was head over a people and of a chief house m Or and over her fathers house in Midian 16 And the LORD spake unto Moses saying 17 * Vex the Midianites n And why not the Moabites who were as guilty ver 1. Answ. 1. Because God will reserve to himself a liberty of punishing or sparing according to his own good pleasure 2. God had a kindness for the Moabites for Lots sake Deut. 2. 9. 3. God punished the Moabites in another manner partly by his own immediate hand whereby it is probable he cut off those Moabitish women that were guilty of this fact partly by a particular and dreadful kind of excommunication Deut. 23. 3. and partly by impunity which in its consequences is commonly worse and more pernicious than any or all temporal punishments which none that believes the Bible can deny 4. It is probable the Midianites were most guilty as in perswading Balak to send for Balaam as may be gathered from Numb 22. 4 7. So in the reception of Balaam after Balak had dismissed him Numb 31. 8. and in further consultation with him and in contriving the means for the executing of this wicked plot and smite them o i. e. Kill them in which words as there is a command to war against them so there is a promise of success chap. 31. 2. 18 For they vex you with their wiles p For under pretence of Kindred and Friendship and Leagues yea and Marriages which they offered to them instead of that War which the Israelites expected from them they sought onely an opportunity to insinuate themselves into their familiarity and execute their hellish plot of bringing that curse upon the Israelites which they had in vain attempted to bring another way wherewith they have beguiled you in the matter of Peor and in the matter of Cozbi q By drawing you both to spiritual and corporal whoredome the daughter of a prince of Midian their sister r In a large sense to wit their Countrey woman which was slain in the day of the plague for Peors sake CHAP. XXVI 1 AND it came to pass after the plague a Last mentioned chap. 25. 8 9. that the LORD spake unto Moses and unto Eleazar b Who his father being dead was High-priest the son of Aaron the priest saying 2 Take the sum c They were numbred twice before Exod. 30. 11 12. and Numb 1. 1 2. Now they are numbred a third time partly to demonstrate the faithfulness of God both in cutting all those off whom he had threatned to cut off Numb 14. 29. and in a stupendious increase and multiplication of the people according to his promise notwithstanding all their sins and the sweeping judgments inflicted upon them and partly to prepare the way for the equal division of the Land which they were now going to possess of all the congregation of the children of Israel * from twenty years old and chap. 1. 3. upward throughout their fathers house all that are able to go to war in Israel 3 And Moses and Eleazar the priest spake with them in the plains of Moab d See Numb 22. 1. and 33. 48. by Jordan near Jericho e See Numb 22. 1. saying 4 Take the sum of the people f Which words are easily supplied and necessarily to be understood from ver 2. from twenty chap. 1. 1. years old and upward as the LORD * commanded Moses and the children of Israel which went forth out of the land of Egypt 5 * Gen. 46. 8. Exod. 6. 14. â—… Chro. 5. 1. Reuben the eldest son of Israel the children of Reuben Hanock of whom cometh the family of the Hanochite of Pallu the family of the Palluite 6 Of Hesron the family of the Hesronite of Carmi the family of the Carmite 7 These are the families g i. e. The chief houses which were subdivided into divers lesser families of the Reubenite and they that were numbred of them were fourty and three thousand and seven hundred and thirty h Whereas in their last numbring they were 46500 Numb 1. 21. for Korahs conspiracy as well as other provocations of theirs had cut off many of them 8 And the sons i For son of which change of the number See Gen. 21. 7. and 46. 7. of Pallu Eliab 9 And the sons of Eliab Nemuel and Dathan and Abiram this is that Dathan and Abiram which were * chap. 16. 2. famous in the congregation who strove against Moses and against Aaron in the company of Korah when they strove against the LORD 10 And the earth opened her mouth and swallowed them up together with Korah k According to this translation Korah was not consumed by fire with his 250 men Numb 16. but swallowed up by the Earth But others rather think he was devoured by the fire of which see on Numb 16. 32 35. and render these words and the things of Korah or belonging to Korah to wit his tent and goods and family children excepted as here follows Which interpretation receives strength by comparing this place with Numb 16. 32. And the earth opened her mouth and swallowed them to wit Dathan and Abiram as is manifest from ver 24 25 27. up and their houses and all the men that appertained unto Korah which variation of the phrase plainly shews that Korah himself was not swallowed up with them but onely his men and his tabernacle which is mentioned there together with the tabernacles
for the Tribe they might give up part of their right to others with the Rulers consent as Iudah gave a share to Simeon and to Dan within his lot according to the names of the tribes of their fathers d i. e. The Lots shall go under the names of each tribe or each Patriarch they shall inherit 56 According to the lot shall the possession thereof be divided between many and few e i. e. That share which shall by Lot fall to each tribe shall be distributed to the several families and persons in such proportions as their numbers shall require 57 * Gen. 46. 11. Exod. 6. 16 17 18. 19. â—… Chro. 6. 1 16. And these are they that were numbred of the Levites of Gershon the family of the Gershonites of Kohath the family of the Kohathites of Merari the family of the Merarites 58 These are the families of the Levite f Which are here numbred by themselves because they were not to have a distinct share of the land whence it is that they are not so distinctly and exactly mentioned as the other tribes but confusedly and imperfectly some of them being wholly omitted here See Exod. 6. 17 18 19. the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korhites and Kohath begat Amram 59 And the name of Amrams wife was * Exod. 2. 1 2. and 6. 20. Jochebed the daughter of Levi whom her mother g To wit Levi's wife which must necessarily be understood bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60 And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61 And * Lev. 10. â—… chap. 3. 4. 1 Chron. 24. â—… Nadab and Abihu died when they offered strange fire before the LORD 62 And those that were numbred of them were twenty and three thousand h One thousand more than they were Numb 3. 39. all males from a month old and upward i The reason of which different way of numbring see on Numb 3. 15. for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63 These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 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 wilderness of Sinai 65 For the LORD had said of them They * chap. 14. 28 29. 1 Cor. 10. 5 6. shall surely die in the wilderness and there was not left a man of them i To wit of those who then murmured and rebelled against God as plainly appears both because this threatning and punishment is confined to those transgressours and because otherwise this had not been true for of those that were then numbred there were now left Eleazar and Ithamar and possibly many of the Levites and some others who being not guilty of that sin did not partake of their judgment Caleb and Ioshua are mentioned here as also Numb 14. not by way of exception as if these were murmurers which is utterly denied Numb 14. 24. but by way of opposition to signify that they though they were two of the spies and companions of them who were the chief authours and ringleaders of that mutiny yet they kept themselves from their sin and therefore God kept them from their plague and destruction as also he did some others for the same reason save Caleb the son of Jephunneh and Joshua the son of Nun. CHAP. XXVII 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males onely were numbred and that the land was to be divided to them onely they put in their claim for a share in their fathers inheritance the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs which also was very convenient because they had frequent occasion of recourse to God for his assistance and direction therein saying 3 Our father * chap. 14. 35. and 26. 64 65. died in the wilderness and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people which must be understood because all of them are opposed to his own sin in which alone he is said to die But they mention this onely either 1. because he might possibly be accused to be guilty of this Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others Or 3. to gain the favour of Moses against whom that rebellion was more particularly directed and more desperately prosecuted than any other Or 4. because peradventure he died about that time and therefore might be presumed guilty of that crime Or rather 5. because that sin and as it may seem that onely of all the sins committed in the wilderness was of such a flagitious nature that God thought fit to extend the punishment not onely to the persons of those rebels but also to their children and families Numb 16. 27 32. as was usual in like cases as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah that they died not Numb 26. 11. whereas the children of their confederates died with them And this makes their argument here more proper and powerful that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances and therefore their claim was more just but died in his own sin d Either 1. for that sin mentioned Numb 14. which they call his own sin in opposition not to the rest of the people for it was a common sin but to his children i. e. the sin for which he alone was to suffer in his person and not in his posterity as God had appointed Numb 14. 33. Or rather 2. for his own personal sins for 1. these were more properly his own sins 2. it was a truth and that believed by the Iews that death was a punishment for mens own sins 3. the punishment
And they removed from Tarah and pitched in Mithcah 29 And they went from Mithchah and pitched in Hashmonah 30 And they departed from Hashmonah and * Deut 1. â—… encamped at Moseroth 31 And they departed from Moseroth and pitched in Bene-jaakan h Called more 〈◊〉 meroth-bene-jaacan Deut. 10. â—… 32 And they removed from * See Gen. 36. 27. Deut. 10. 6. 1 Chro. 1. 42. Bene-jaakan and encamped at * Deut. 10. 7. Hor-hagidgad i Called Gudgodah as Iotbathah is called Iotbath Deut. 10. 7. 33 And they went from Hor-hagidgad and pitched in Jotbathah 34 And they removed from Jotbathah and encamped at Ebronah 35 And they departed from Ebronah and encamped at Ezion-gaber k A place upon the Red-sea as appears from 1 King 9. 26. and 22. 48. 36 And they removed from Ezion-gaber and pitched in the * chap. 20. 1. wilderness of Zin which is Kadesh 37 And they removed from * chap. 20. 22. Kadesh and pitched in mount Hor in the edge of the land of Edom. 38 And * chap. 20. 25. Deut. 32. 50. Aaron the priest went up into mount Hor at the commandment of the LORD and died there in the fortieth year after the children of Israel were come out of the land of Egypt in the first day of the fifth month 39 And Aaron was an hundred and twenty and three years old when he died in mount Hor. 40 And * chap. 21. 1. c. king Arad the Canaanite which dwelt in the south in the land of Canaan heard of the coming of the children of Israel 41 And they departed from mount * chap. 21. 4. Hor and pitched in Zalmonah 42 And they departed from Zalmonah and pitched in Punon 43 And they departed from Punon and * chap. 21. 10 pitched in Oboth 44 And they departed from Oboth and pitched in ‖ Or heaps of Abarim Ije-abarim in the border of Moab 45 And they departed from Iim l Rather Ijim i. e. the heaps as the word signifies even the heaps of Abarim last mentioned the Hebrew word is the same with Ije ver 44. onely there it is in the construed and here in the absolute form and pitched chap. 21. 11. in Dibon-gad m So called partly by way of distinction of this from another Dibon in the portion of Reuben Ios. 13. 17. and partly because it was rebuilt by the tribe of Gad. 46 And they removed from Dibon-gad and encamped in Almon * Ezek. 6. 14. diblathaim 47 And they removed from Almon-diblathaim and pitched in the mountains of Abarim before Nebo n Of which see Numb 27. 12. Deut. 32. 49 50. and 34. 1. 48 And they departed from the mountains of Abarim and * chap. 22. 1. pitched in the plains of Moab by Jordan near Jericho 49 And they pitched by Jordan from Beth-jesimoth even unto ‖ Or the plain of Shittim * chap. 25. 1. Abel-Shittim o Called Sittim Numb 25. 1. and here Abel-sittim for the grievous mourning which there was both for the hainous crimes committed and horrible judgments their inflicted in the plains of Moab 50 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 51 Speak unto the children of Israel and say unto them When ye are passed over Jordan into the land of Canaan 52 * Deut. 7. 2. Josh. 11. 12. Then ye shall drive out p Not by banishing but by destroying them as it is explained Deut. 7. 1 2. and elsewhere all the inhabitants of the land from before you and destroy all their pictures * Exod. 34. 13. q Which seem to have been stones curiously ingraven and set up for worship See Deut. 16. 22. and destroy all their molten images r See Exod. 23. 24 32. Deut. 7. 5. and quite pluck down all their high places s i. e. by a Metonymy the Chappâ—… Altars Groves or other means of worâ—…hip there set up â—…or 〈◊〉 â—…ills themselves could not be destroyed by them See on Deut. â—…2 2. 53 And ye shall disposses the inhabitants of the land and dwell therein for I have given you the land to possess it 54 And * chap. 26. 53. ye shall divide the land by lot for an inheritance among your families and to the moe ye shall †Heb. multiply his inheritance give the more inheritance and to the fewer ye shall †Heb. diminish his inheritance give the less inheritance every mans inheritance shall be in the place where his lot falleth according to the tribes of your fathers ye shall inherit 55 But if ye will not drive out the inhabitants of the land from before you then it shall come to pass that those which ye let remain of them shall be * Josh. 23. 13. Judg. 2. 3. pricks in your eyes t and thorns in your sides and shall vex you in the land wherein ye dwell s i. e. Both vexatious and pernicious for the eye is a tender part and a wound there is very mischievous 56 Moreover it shall come to pass that I shall do unto you as I thought to do unto them CHAP. XXXIV 1 AND the LORD spake unto Moses saying 2 Command the children of Israel and say unto them When ye come into the land of Canaan this is the land that shall fall unto you for an inheritance even the land of Canaan with the coasts a Or limits or bounds to wit of the land beyond Iordan Which are here particularly described 1. to direct and bound them in their wars and conquests that they might not seek the enlargement of their empire after the manner of other nations but be contented with their own portion 2. To encourage them in their attempt upon Canâ—…an and assure them of their success 3. to guide them in the approaching distribution of the land thereof 3 Then * Josh. 15. 1. your south-quarter b Which is here described from East to West by divers windings and turnings by reason of the mountains rivers c. shall be from the wilderness of Zin along by the coast of Edom c Bordering all along upon the Edomites and your south-border shall be the outmost coast of * Gen. 14. 3. the salt sea d So called from the salt and sulphureous tast of its waters eastward e i. e. At the eastern part of that sea where the Eastern and Southern borders meet 4 And your border shall turn from the south to the ascent of Akrabbim f Called Maaleh-akrabbim Ios. 15. 3. which was at the south end of the salt or dead sea and pass unto Zin and the going forth thereof shall be from the south g Or on the south i. e. proceeding onward towards the South to Kadesh-Barnea h Which was on the Southern part of Canaan Numb 13. 17. and shall go on to Hazar-addar i Which
which the LORD thy God giveth thee for ever 41 Then Moses severed three cities y As God had commanded him Numb 35. 6 14. on this side Jordan toward the sun-rising 42 That the slayer might flee thither which should kill his neighbour unawares and hated him not in times past and that fleeing unto one of these cities he might live 43 Namely * Josh. 2â—… â—… Bezer in the wilderness in the plain countrey of the Reubenite and Ramoth in Gilead of the Gadite and Golan in Bashan of the Manassite 44 And this z Which hath been generally intimated already but is more particularly and punctually expressed in the following chapter to which these words are a preface is the law which Moses set before the children of Israel 45 These are the testimonies and the statutes and the judgments which Moses spake unto the children of Israel after they came forth out of Egypt 46 On this side Jordan * Chap. 3. â—… in the valley over against Beth-Peor in the land of Sihon King of the Amorite who dwelt at Heshbon whom Moses and the children of Israel * Num. 21. 2â—… 34. chap. 1. â—… smote after they were come forth out of Egypt 47 And they possessed his land and the land of * Num. 21. 3â—… Chap. 3. 3. Og king of Bashan two kings of the Amorite which were on this side Jordan toward the sun-rising 48 From Aroer which is by the bank of the river Arnon even unto Mount Sion which is * Chap. 3 â—… Psa. 133. 3. Hermon 49 And all the plain on this side Jordan eastward even unto the sea of the plain under the * Chap. â—… â—… springs of Pisgah CHAP. V. 1 AND Moses called all Israel a To wit by their Elders who were to impart it to the rest and said unto them Hear O Israel the statutes and Judgments which I speak in your ears this day that ye may learn them and †〈…〉 keep and do them 2 * Exod. 1â—… 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. â—… Heb. 8. 9. made not the covenant with our fathers b Either 1. Not onely with them the word 〈◊〉 being here understood as it is Gâ—… 32. 2â—… and 35. 1â—… 1 〈◊〉 8. â—… Ier. 7. 19. and 31. 34. Matt. 9. 13. Or 2. Not at all with them But then the word Covenant is not here to be taken for the Covenant of Grace in general for so it was made with their fathers Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉 as appears both by the foregoing and following words but with us even us who are all of us here alive this day c He saith not that all who made that Covenant at Sinai are now alive for many of them were dead but that this Covenant was made with all that are now alive which is most true for it was made with the elder 〈◊〉 〈◊〉 them in their own persons and with the rest in their Parents who did covenant for them for this phrase 〈◊〉 〈◊〉 is put exclusively as to their fathers but not 〈◊〉 to their posterity as is evident from the nature of the Covenant Act. 2. 39. and course of the story 4 * 〈…〉 The LORD talked with you face to face d Not in a visible shape which was utterly denyed 〈◊〉 4. 12 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉 in the mount out of the midst of the fire 5 I stood between the LORD and you e As a Mediator or Messenger between you according to your desire below v. 2â—… Compare 〈◊〉 19. 1â—… c. and 2. 19. Gal. 3. 19. at that time to shew you the word of the LORD f Not the ten Commandements which God himself uttered but the following statutes and judgments for ye were afraid by reason of the fire and went not up into the mount saying 6 * 〈…〉 I am the LORD thy God h The Ten Commandements delivered Eâ—… 2â—… are here repeated with some small difference of words but the sence is perfectly the same and therefore the explication of them must be fetched thence which brought thee out of the land of Egypt from the house of †〈…〉 bondage 7 Thou shalt have none other gods before me 8 Thou shalt not make thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the waters beneath the earth 9 Thou shalt not â—…owe down thy self unto them nor serve them for I the LORD thy God am a jealous God * 〈◊〉 3â—… 7. â—…ting the iniquity of the fathers upon the children unto the third and fourth generation of 〈◊〉 that hate me 10 * 〈◊〉 3â—… 1â—… And â—…wing mercy unto thousands of them that 〈◊〉 â—…e and keep my commandments 11 Thou shalt not take the Name of the LORD thy God in vain for the LORD will not hold him â—…iltless that taketh his Name in vain 12 〈◊〉 i To 〈◊〉 in mind and memory as it is Exod. 20. 8. the sabbath-day to sanctifie it as the LORD thy God hath commanded thee k To 〈◊〉 in 〈◊〉 20. whither he dirâ—…ts them and therefore â—…e 〈◊〉 〈◊〉 the Argument of the Creation which is urged 〈◊〉 13 Six days thou shalt labour and do all tâ—…y work 14 But the seventh day is the * 〈◊〉 2 2. 〈◊〉 4 4. sabbath of the LORD thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor â—…hine â—…nor thine ass nor any of thy cattel nor thy stranger that is within thy gates that thy man-servant and thy maid-servant may rest as well as thou 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day in the land of Egypt and that the LORD thy God brought thee out thence through a 〈◊〉 â—…nd and by a stretched-out arm therefore the LORD thy God commanded thee to keep the sabbath-day 16 * 〈…〉 Honour thy father and thy mother as thâ—… LORD thy God hath commanded thee that thy dayes may be prolonged and that it may go well with thee in the land which the LORD thy God giveth thee 17 * 〈…〉 Thou shalt not kill 18 * 〈…〉 Neither shalt thou commit adultery 19 * 〈…〉 Neither shalt thou steal 20 Neither shalt thou bear false witness against thy neighbour 21 * 〈…〉 Neither shalt thou desire thy neighbours wise neither shalt thou covet thy neighbours house m In Exod. 2â—… the order iâ—… contrary and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident that 〈◊〉 intended thâ—…â—…ut for one Commandement wherein the order of the words was an inconsiderable circumstance for if this were 〈◊〉 commandements as some would
the Sea by his neighbours Tyrus and Sidon let him be acceptable to his brethren l By his sweet disposition and winning carriage and communication of his excellent commodities to his brethren he shall gain their affections and let him dip his foot in oil m He shall have such plenty of Oil that he may not onely wash his face but his feet also in it Or the fatness and fertility of his Countrey may be expressed by oil as Iob 19. 6. And so it agrees with Iacobs blessing of him Gen. 49. 20. 25 ‖ Or under thy shoes shall be iron Thy shoes shall be iron and brass n This may note either 1. Their great strength by which they should be able to tread down and crush their Enemies as Christs feet for this very reason are said to be of brass Revel 1. 15. Or 2. The mines of Iron and Copper which were in their portion whence Sidon their neighbour was famous among the heathens for its plenty of brass and Sarepta is thought to have its name from the brass and iron which were melted there in great quantity Compare Deut. 8. 9. Or 3. The strength of its scituation and so some antients and moderns render the words thy habitation or thy enclosure shall be iron and brass i. e. fortified as it were with walls and gates of iron and brass being defended by the Sea on one side by their brethren on other sides as also by mountains and rivers and as thy dayes so shall thy strength be o i. e. Thy strength shall not be diminished with thine age but thou shalt have the vigour of youth even in thy old age thy Tribe shall grow stronger and stronger 26 There is none like unto the God of Jesurun who rideth upon the heaven p i. e. Upon the clouds to succour thee from thence by sending thunder and lightning upon thine enemies See Psal. 18. 7 c. and 68. 34. c. in thy help and in his excellency q Or in his magnificence i. e. magnificiently gloriously and with great Majesty as well as power on the skie 27 The eternal God is thy refuge r Or thy dwelling-place Compare Psal. 91. 1. and underneath s i. e. Under thy arms to hold thee up as my hands were once held up by Aaron and Hur. He will support and defend thee Or the meaning is Though he dwelleth on high yet he comes down to the earth beneath to assist and deliver thee are the everlasting arms and he shall thrust out the enemy from before thee and shall say Destroy them t i. e. Shall give thee not onely command and commission but also power to destroy them for Gods saying is doing his word comes with power 28 * Jer. 23. 6. Israel then shall dwell in safety alone u Either 1. Though they be alone and have no confederates to defend them but have all the world against them yet my single protection shall be sufficient for them Or 2. Distinct and separated from all other nations with whom I will not have them to mingle themselves See Num. 23. 9. Ezra 9. 1 2. the fountain of Jacob x i. e. The posterity of Iacob which flowed from him as waters from a Fountain in great abundance Compare Psal. 68. 26. Isa. 48. 1. The fountain is here put for the River or Streams which flow from it as Psal. 104. 10. as the Root is put for the branch 2 Chron. 22. 10. Isa. 11. 10. Revel 5. 5. and as Iacob or Israel who is the fountain is oft put for the children of Israel Or the eye for so the Hebrew word oft signifies of Iacob i. e. of the people of Israel and so the sense is They who now onely hear of the Land of promise shall shortly see it which I am not suffered to do and shall enjoy it which is oft signified by seeing as Psal. 4. 6. and 27. 13. and 34. 13. Eccles. 2. 1. and 3. 13. shall be upon a land of corn and wine also his heavens y i. e. Those Heavens or that Air which hangs over his Land shall drop down dew 29 Happy art thou O Israel who is like unto thee O people saved by the LORD the shield of thy help and who is the sword of thy excellency and thine enemies ‖ Or shall be subdued shall be found liars unto thee ‖ i. e. Shall be deceived as to all their vain hopes and confidences of destroying thee or saving themselves whether grounded upon their own numbers and valour and strong holds or upon old Prophesies and predictions of success or upon their Idols Or shall lie unto thee i. e. shall submit themselves to thee though it be done but feignedly and by constraint as this phrase is used Psal. 18. 44. 66. 3. 81. 15. Possibly this may design the lies and frauds which the Gibeonites would use to deceive them Ios. 9. 4. and thou shalt tread upon their high places †i. e. Thou shalt subdue their greatest princes and their strongest holds Deut. 32. 13. and their idols Temples and Worship z The giver and preserver of all that excellency that glory safety and happiness which thou hast above all other people which thou doest not obtain either by or for thy own wisdom or strength or goodness Or Thy most excellent sword i. e. Thy strength and the authour of all thy past or approaching victories CHAP. XXXIV 1 AND Moses went up a In compliance with Gods will that he should then and there resign up his soul to God from the plains of Moab unto the mountain of Nebo b Of which see Num. 27. 12. and 32. 38. Deut. 32. 49. to the top of ‖ Or the hill Pisgah that is over against Jericho and the LORD shewed him * chap. 3. 27. all the land of Gilead c Whereof Moses had as yet seen and enjoyed but a small part Of this Land see Gen. 31. 21. Numb 32. 1 19 c. unto Dan d To that City which after Moses his death was called Dan Ios. 19. 47. Iudg. 18. 29 So that here is an anticipation But it seems most probable and is commonly believed that this chapter was not written by Moses but by Eleazar or Ioshua or Ezra or some other man of God directed herein by the Holy Ghost this being no more impeachment to the divine authority of this chapter that the penman is unknown which also is the lot of some other Books of Scripture than it is to the authority of the Acts of the King or Parliament that they are Written or Printed by some unknown person 2 And all Naphtali e i. e. The land of Naphtali which together with Dan was in the North of Canaan as Ephraim and Manasseh were in the midland parts and Iudah on the South and the Sea on the west So these parts lying in the several quarters are put
by killing many of their Persons as is sufficiently implied here v. 10. and smote them ‡ Hebr. in the seats 〈◊〉 〈◊〉 with * Psal. 78. 66. emerods p A Disease mentioned only here and Deut. 28. 27. it was in the hinder parts It is needless to enquire into the Nature of it It may suffice to know that it was a very Sore Disease and not only very Vexations and Tormenting but also Pernicious and Mortal even Ashdod and the coasts thereof 7 And when the men of Ashdod saw that it was so they said The ark of the God of Israel shall not abide with us for his hand is sore upon us and upon Dagon our god 8 They sent therefore and gathered all the lords of the Philistines unto them and said What shall we do with the ark of the God of Israel And they answered Let the ark of the God of Israel be carried about unto Gath q Supposing that this Plague was confined to Ashdod for some particular Reasons or that it came upon them by Chance or from some bad Influence of the Air or of the Stars or for putting it into Dagon's Temple which they resolved they would not do And they carried the ark of the God of Israal about thither 9 And it was so that after they had carried it about the hand of the LORD was against the city with ‖ Or a 〈◊〉 great 〈◊〉 a very great destruction and he smote the men of the city both small and great and they had emerods in their secret parts r Or in their hidden parts to wit in the inwards of their hinder parts Which is the worst kind of Emerods as all Phisicians acknowledge both because its Pains are for more sharp and keen than the other and because the Malady is more out of the reach of Remedies 10 ¶ Therefore they sent the ark of God to Ekron and it came to pass as the ark of God came to Ekron that the Ekronites cried out saying They have brought about the ark of the God of Israel to us to slay us s Not that they intended this but because this would be the event of it and our people 11 So they sent and gathered together all the lords of the Philistines and said Send away the ark of the God of Israel and let it go again to his own place that it slay us not and our people for there was a deadly destruction throughout all the city t To wit the City of Ekron during its short stay there Or in every City to wit where the Ark of God came for it came also to Gaza and Askelon and produced the same Effects there as may be gathered from chap. 6. 4 17. though for brevity sake it be here omitted the hand of God was heavy there 12 And the men that died not u Either of some other Plague or Ulcer as may be thought from v. 6. or of the Emerods which Infested and Tormented even those whom it did not kill were smitten with the emerods and the cry of the city x Or of that City where the Ark was and the City is put for the People Inhabiting it went up to heaven CHAP. VI. AND the ark of the LORD was in the countrey of the Philistines seven months a So long they kept it as loth to lose so great a Prize and willing to try all ways to keep it and yet free themselves from the Mischiefs aecompanying its presence 2 And the Philistines called for the priests and the diviners b Whose Art was in great esteem with Heathen Nations and especially with the Philistines and their Neighbours the Canaanites and Egyptians saying What shall we do to the ark of the LORD Tell us wherewith c In what manner and with what Gifts for to send it they had Decreed before chap. 5. 11. we shall send it to his place 3 And they said If ye resolve to send away the ark of the God of Israel send it not empty d i. e. Without a present which they judged necessary from the common Opinion and Practice both of Iews and Gentiles but in any wise return him a trespass-offering e Thereby to acknowledge our Offence and obtain his Pardon then ye shall be healed and it shall be known to you f You shall understand what is hitherto doubtful whether he was the Author of these Calamities and why they continued so long upon you Compare verse 7 8 9. why his hand * Or was not is not removed from you 4 Then said they What shall be the trespass-offering g They desire particular Information because they were ignorant of the Nature and Manner of the Worship of Israel's God and they might easily understand that there were some kinds of Offerings which God would not accept which we shall return to him â—… They answered Five golden emerods h i. e. Figures of that part of the Body which was the seat of the Disease which by its swelling or some other way Represented also the Disease it self Which they Offered not in contempt of God for they sought to gain his Favour hereby but in Testimony of their Humiliation that by leaving this Monument of their own Shame and Misery they might obtain Pity from God and Freedom from their Disease and five golden mice i Which Marred their Land as it is related v. 5. by Destroying the Fruits thereof as the other Plague Afflicted their Bodies according to the number of the lords of the Philistines for one kind of plague was on ‡ Heb. them you all and on your lords 5 Wherefore ye shall make images of your emerods and images of your mice that * Chap. 5. 6. mar the land and ye shall give glory unto the God of Israel k The Glory of his Power in Conquering you who seemed and pretended to have Conquered him of his Justice in Punishing you and of his Goodness if he shall Relieve you peradventure he will lighten his hand from off you and from off your gods l They so speak either because not only Dagon but their other gods also were thrown down by the Ark though that be not related or because the Plural Number in that Case was commonly used for the Singular and from off your land 6 Wherefore then do ye harden m Or should ye harden the Future Tense of the Indicative Mood being put potentially as is not unusual They express themselves thus either because they perceived that some opposed the Decree of sending home the Ark though the most had consented to it or because they thought they would hardly send it away in the manner prescribed by giving Glory to God and taking Shame to themselves your hearts * Exod. 7. 13. and 8. 15. and 14. 17. as the Egyptians and Pharaoh hardened their hearts n Which they might easily learn either by Tradition from their
God of my rock in him will I trust he is my shield and the horn of my salvation my high tower and my refuge my saviour thou savest me from violence 4 I will call on the LORD who is worthy to be praised so shall I be saved from mine enemies 5 When the ‖ Or pangs waves of death compassed me the floods of ‡ Heb. Belial ungodly men made me afraid 6 The ‖ Or cords sorrows of hell compassed me about the sâ—…ares of death prevented me 7 In my distress I called upon the LORD and cried to my God and he did hear my voice out of his temple and my cry did enter into his ears 8 Then the earth shook and trembled the foundations of heaven moved and shook because he was wroth 9 There went up a smoke ‡ Heb. by out of his nostrils and fire out of his mouth devoured coals were kindled by it 10 He bowed the heavens also and came down and darkness was under his feet 11 And he rode upon a cherub and did flie and he was seen upon the wings of the wind 12 And he made darkness pavilions round about him ‡ Heb. binding of waters dark waters and thick clouds of the skies 13 Through the brightness before him were coals of fire kindled 14 The LORD thundred from heaven and the most High uttered his voice 15 And he sent out arrows and scattered them lightning and discomfited them 16 And the chanels of the sea appeared the foundations of the world were discovered at the rebuking of the LORD at the blast of the breath of his nostrils 17 He sent from above he took me he drew me out of ‖ Or great many waters 18 He delivered me from my strong enemy and from them that hated me for they were too strong for me 19 They prevented me in the day of my calamity but the LORD was my stay 20 He brought me forth also into a large place he delivered me because he delighted in me 21 The LORD rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me 22 For I have kept the ways of the LORD and have not wickedly departed from my God 23 For all his judgments were before me and as for his statutes I did not depart from them 24 I was also ‖ Or perfect upright ‡ Heb. to him before him and have kept my self from mine iniquity 25 Therefore the LORD hath recompensed me according to my righteousness according to my cleanness ‡ Heb. before his eyes in his eye-sight 26 With the merciful thou wilt shew thy self merciful and with the upright man thou wilt shew thy self upright 27 With the pure thou wilt shew thy self pure and with the froward thou wilt ‖ Or wrestle Psal. 18. 20. shew thy self unsavoury 28 And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them down 29 For thou art my ‖ Or candle lamp O LORD and the LORD will lighten my darkness 30 For by thee I have ‖ Or broken a troop run through a troop by my God have I leaped over a wall 31 As for God his way is perfect the word of the LORD is ‖ Or refined tried he is a buckler to all them that trust in him 32 For who is God save the LORD and who is a rock save our God 33 God is my strength and power and he ‡ Heb. riddeth or looseth maketh my way perfect 34 He ‡ Heb. equalleth maketh my feet like hinds feet and setteth me upon my high places 35 He teacheth my hands ‡ Heb. for the war to war so that a bow of steel is broken by mine arms 36 Thou hast also given me the shield of thy salvation and ‡ Heb. thy hearkning to me So Gr. thy gentleness hath ‡ Heb. multiplied me made me great 37 Thou hast enlarged my steps under me so that my ‡ Heb. ankles feet did not slip 38 I have pursued mine enemies and destroyed them and turned not again until I had consumed them 39 And I have consumed them and wounded them that they could not arise yea they are fallen under my feet 40 For thou hast girded me with strength to battel them that rose up against me hast thou ‡ Heb. caused to bow subdued under me 41 Thou hast also given me the necks of mine enemies that I might destroy them that hate me 42 They looked but there was none to save even unto the LORD but he answered them not 43 Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad 44 Thou also hast delivered me from the strivings of my people thou hast kept me to be head of the heathen a people which I knew not shall serve me 45 ‡ Heb. sons of the stranger Strangers shall ‖ Or yield feigned obedience ‡ Heb. lie submit themselves unto me assoon as they hear they shall be obedient unto me 46 Strangers shall fade away and they shall be afraid out of their close places 47 The LORD liveth and blessed be my rock and exalted be the God of the rock of my salvation 48 It is God that ‡ Heb. giveth avengement for me avengeth me and that bringeth down the people under me 49 And that bringeth me forth from mine enemies thou also hast lifted me up on high above them that rose up against me thou hast delivered me from the violent man 50 Therefore I will give thanks unto thee O LORD among * Rom. 15. 9. the heathen and I will sing praises unto thy name 51 He is the tower of salvation for his king and sheweth mercy to his anointed unto David and * Chap. 7. 12. to his seed for evermore CHAP. XXIII NOw these be the last words of David a Not simply the last that he spoke but some of the last uttered in his last days upon the approach of his death or the last which he spake by the Spirit of God assisting and directing him in an extraordinary manner David the son of Jesse said and the man who was raised up on high b Advanced from an obscure Family and Estate to the Kingdom the anointed of the God of Jacob c Whom though despised by Men and rejected by his own Brethren God himself singled out from all his Fathers House and out of all the Families and Tribes of Israel and anointed to be King and the sweet psalmist of Israel d Or sweet or delightful or amiable in the Songs of Israel Either First As the object of them he whom the people of Israel mentioned in their Songs with joy and praise as when they Sung Saul hath slain his thousands and David his ten thousands and many others which doubtless they made and Sung concerning him upon
to turn the hearts of the Israelites to himself as he desired but God for Wise and Just Reasons saw fit to deny and after the wind and earthquake but the LORD was not in the earthquake 12 And after the earthquake a fire but the LORD was not in the fire and after the fire a still small voice z Wherein it is implied That God was present Which peradventure was to insinuate that God would do his Work in and for Israel in his own time not by might or power but by his own spirit Zech. 4. 6. which moves with a Powerful but yet with a sweet and gentle Gale 13 And it was so when Elijah heard it that he wrapped his face in his mantle a Through horror and dread of Gods presence being sensible that he was neither worthy nor able to endure the sight of God with open face Compare Gen. 16. 13. Exod. 3. 6. and went out and stood in the entring in of the cave b Which God commanded him to do and as he was going towards the mouth of the Cave he was affrighted and stopped in his course by the dreadful Wind and Earthquake and Fire and when these were past he prosecutes his Journey and goeth on to the mouth of the Cave and there stands still Or the words may be rendred After as Vau is elsewhere used he was gone out and standing in the mouth of the cave which may be mentioned as the reason why he covered his Face because now he wanted the shelter of the Cave and behold there came a voice unto him and said What dost thou here Elijah 14 And he said c What before he spake by an Angel he now speaks to him again immediately I have been very jealous for the LORD God of hosts because the children of Israel have forsaken thy covenant thrown down thine altars and slain thy prophets with the sword and I even I onely am left and they seek my life to take it away 15 And the LORD said unto him Go return on thy way d By which thou camest for so in part lay the way from Horeb to Damascus to the wilderness of Damascus and when thou comest anoint Hazael to be king over Syria e Anoint Either First Figuratively i. e. appoint or declare him King which was done 2 King 8. 12. For this word is oft used of them who were Anointed with Oil Psal. 45. 7. Isa. 45. 1. and 61. 1. Zech. 4. 14. Dan. 9. 24. Or Secondly Properly which might be done though it be not related Again anoint either by thy self or by another for so he Anointed Iehu by Elisha 2 King 9. 1 6. 16 And * 2 Kin. 9. 1 23. Jehu the son of Nimshi f i. e. His Grand-Son for he was the son of Iehoshaphat 2 King 9. 2. shalt thou anoint to be king over Israel and * Luk. 4. 27. called Elizeus Elisha g Whom he Constituted Prophet by casting his Mantle over him here v. 19. the son of Shaphat of Abel-Meholah shalt thou anoint to be prophet in thy room 17 And it shall come to pass that him that escapeth the sword of Hazael shall Jehu slay and him that escapeth from the sword of Jehu shall Elisha slay h Here the order of times seems to be perverted for Elisha was Prophet before Iehu or Hazael were Kings and Hazael was King before Iehu But that is of no moment as to the substance of the thing threatned which is onely this That one or other of these should infallibly execute Gods Judgments upon the Apostatical Israelites Elisha is said to slay them either because he slew those 42 Children 2 King 2. 24. besides others whom upon like occasions he might destroy or because he by Gods appointment inflicted the Famine 2 King 6. 31. or rather by the Sword which came out of his mouth as Isa. 49. 2. Revel 1. 16. and 19. 15 21. by his cutting-Prophecies and threatnings of Gods Judgments the Prophets being said to pull down and to destroy what they onely declare and foretel shall be pulled down c. Hazael began to slay them before Iehu was King 2 King 8. 28. though his cruelty was much increased afterward 2 King 10. 32. and 13. 1 2 3. and Iehu destroyed those whom Hazael did not as King Ioram himself and Ahaziah and his 42 Brethren 2 King 9. 24 27. and 10. 14. all the near Relations of wicked Ahab 18 * Rom. 11. 4. Yet ‖ Or I will leave I have left i Or I have reserved to my self I have by my Grace kept from the common contagion therefore thou art mistaken to think that thou art left alone or that the People are universally corrupted Or I trill reserve from the slaughters last mentioned and from Iezabel's Rage me seven thousand k Either definitely so many or ratheâ—… indefinitely for many thousands the number of seven being oft used for a great number as Lev. 26. 18. Psal. 12. 6. Mic. 5. 5. Zech. 3. 9. Luk. 17. 4. For it is altogether improbable that all the Israelites except 7000 did worship Baal except Baal be here Synecdochically put for all their Idols and the Calves among others in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him l i. e. All those who have not worshipped Baal nor professed reverence or subjection to him which Idolaters did to their Idols by bowing the Knee Rom. 11. 4. compare Rom. 14. 11. Phil. 2. 10. and by kissing them or by kissing their hand with their mouth before them and in respect to them of which mention is made both in Scripture as Iob 31. 26 27. Hos. 13. 2. compare Psal. 2. 12. and in Pliny Apuleiâ—…s and other profane Authors And God chuseth these expressions here to teach men that it is not sufficient to deny inward veneration of mind and heart to Idols unless they do also forbear all outward significations of worship or reverence to them and that he will own none for his People that do otherwise 19 ¶ So he departed thence and found Elisha the son of Shaphat who was plowing with twelve â—…oke of oxen before him and he with the twelfth m Who had twelve Ploughs going whereof eleven were managed by his Servants and the last by himself according to the simplicity and humility of those Ancient times in which men of good Worth and Estate submitted themselves to the meanest employments and Elijah passed by him and cast his mantle upon him n By that Ceremony conferring upon him the Office of a Prophet which God was pleased to accompany with the Gifts and Graces of his Spirit wherewith he endowed and qualified him for it The Mantle was the usual Habit of the Prophets See 2 King 1. 8. Zech. 13. 4. But whether he did also Anoint him is uncertain See the Note on v. 16. 20 And he left the oxen and ran
Go ye bring him then Benhadad came forth to him and he caused him to come up into the chariot 34 And Benhadad said unto him The cities which my father took from thy father c Either 1. From Baasha Chap. 15. 20. whom he calls Ahabs Father because he was his Legal Father i. e. His Predecessor Or 2. From Omri in whose time it seems he made a successful Invasion into the Land of Israel and took some more of the Cities and Aphek amongst the rest though it be not elsewhere Recorded in Scripture I will restore and thou shalt make streets d Or markets c. places where thou mayst either receive the Tribute which I promise to pay thee or exercise Judicature upon my Subjects in case of their Refusal Or outlets as the LXX render it in or into Damascus i. e. Some strong Fort near Damascus which might curb the Kings of Damascus and keep them from Attempting any other Invasion into the Land of Israel for thee in Damascus as my father made in Samaria Then said Ahab I will send thee away with this covenant e He takes no notice of his Blasphemy against God nor of the vast Injuries which his People had suffered from him but onely minds his own Grandure and the advancement of his Power So he made a covenant with him and sent him away 35 ¶ And a certain man of the sons of the prophets said unto his neighbour f Or Brother another son of the Prophets in the word of the LORD g In the Name and by the Command of God whereof doubtless he had informed him Smite me h So as to wound me ver 37. He speaks what God commanded him though it was to his own hurt by which obedience to God he secretly Reproacheth Ahab's disobedience in a far easier matter And this Prophet by God's appointment desires that looking like a Wounded Soldier he might have the more free access to the King and discourse with him which it was very hard for a Prophet to obtain that sort of men being hateful to Ahab Chap. 22. 8. and to his Courtiers I pray thee And the man refused to smite him i Not out of contempt of God's Command but most probably in tenderness and compassion to his Brother 36 Then said he unto him Because thou hast not obeyed the voice of the LORD behold as soon as thou art departed from me a lion shall slay thee And assoon as he was departed from him a * Chap. 13 â—… lion found him and slew him k If the Punishment seem too severe for so small fault let it be considered 1. That Disobedience to God's Express Command especially when it is delivered by a Prophet is a great Sin and no less than Capital Deut. 18. 19. 2. This fault was much worse in a Prophet who very well knew the Authority of God's Commands and this way or manner of Publishing them 3. We cannot judge of the case because this Man might be guilty of many other hainous Sins unknown to us but known to God for which God might justly Cut him off which God chose to do upon this occasion that by the severity of this Punishment of a Prophets Disobedience proceeding from â—…pity to his Brother he might teach Ahab the greatness of his Sin in spaâ—…ing him through foolish pity whom by the Laws of Religion and Justice and Prudence and common Safety he should have Cut off and what Punishment he might expect for it 37 Then he found another man and said Smite me I pray thee And the man smote him * Heb. smiting and wounding so that in smiting he wounded him 38 So the prophet departed and waited for the king by the way and disgnised himself l That he might sooner gain access to the King and Audience from him See on ver 35. with ashes m Whereby he changed the colour of it Or with a vail or cloth or band as the Hebrew Doctors understand the Word whereby he might seem to have bound up his Wound which probably was in his Face for it was to be made in a very conspicuous place that it might be visible to Ahab and others upon his face 39 And as the king passed by he cried unto the king and he said n This following Relation is not an untruth but a Parable an usual way of Instruction in the Eastern parts and Ancient Times and most fit for this occasion wherein an obscure Prophet was to speak to a great King whos 's Fars were tender and impatient of a downright Reproof and exceeding Partial in his own Cause who by this Artifice is made to condemn himself before he was aware of it and so forced to receive the Prophets just Sentence with more patience and moderation Compare 1 Sam. 12. and 14. Thy servant went out into the midst of the battel and behold a man o My Commander or Superior as the manner of his Expression here following sheweth turned aside and brought a man unto me and said Keep this man if by any means he be missing then shall thy life be for his life p Thou shalt die in his stead as below ver 42. Comp. Exod. 21. 23. or else thou shalt ‡ 〈◊〉 Weigh pay a talent of silver 40 And as thy servant was busie here and there ‡ 〈◊〉 â—…e was 〈◊〉 he was gone And the king of Israel said unto him So shall thy judgment q i. e. Thy Sentence or the Sentence against thee thou must perform the Condition to which thou didst submit Either suffer the one or do the other be thy self hast decided it 41 And he hasted and took the ashes away from his face and the king of Israel discerned him that he was one of the prophets r Either 1. By his Face which was known either to the King or to some of his Courtiers there present Or 2. By the change of the manner of his Address to him which now was such as the Prophets used 42 And he said unto him Thus saith the LORD * Chap. 22. 37. Because thou hast let go out of thy hand a man ‡ 〈◊〉 if my 〈◊〉 whom I appointed to utter destruction therefore thy life shall go for his life s Quest. What was the great Sin of Ahab in this Action for which God so severely punisheth him Answ. The great dishonour hereby done to God in suffering so horrid a Blasphemer ver 23. to go unpunished which was contrary to an express Law Levit. 24. 16. Obj. What is this to Benhadad seeing that Law concerned Israelites onely Answ. It reached both to them that were born in the land and as is there expressed unto strangers that were among them and in their Power which was Benhadad's case for God had delivered him into Ahabs hand for his Blasphemy as he promised to do ver 28. by which act of his Providence especially compared with that Law
here called king either because he was so called and accounted by his own people or because that word is sometimes used for any Prince or chief Ruler See Deut. 33. 5. Iudg. 18. 1. and 21. 25. 1 King 20. 1. and they fetcht a compass of seven days journey m Because they made a great Army which could move but slowly and they fetched a greater compass than was usual for some advantage which they expected by it and there was no water n A frequent want in those hot and desert parts and now as it seems increased by the extraordinary heat and dryness of the season for the host and for the cattel ‡ Heb. at their feet that followed them 10 And the king of Israel said Alas that the LORD hath called these three kings together to deliver them into the hand of Moab o So he chargeth his calamity upon God and not upon himself whose sins were the true and proper causes of it 11 But Jehoshaphat said Is there not here a prophet of the LORD that we may enquire of the LORD by him p This he should have asked before when they first undertook the expedition as he did in a like case 1 King 22. 5. and for that neglect he now suffers but better late than never his afflicton brings him to the remembrance of his former sin and present duty And one of the king of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah q i. e. Who was his Servant this being one office of a Servant and this office was the more necessary among the Israelites because of the frequent washings which their Law required 12 And Jehoshaphat said The word of the LORD is with him r We may enquire the mind of God by him for he is a true Prophet Which Iehoshaphat might easily understand because being a good man and a great favourer of the Lords Prophets he would diligently enquire and many persons would be ready to inform him of all things of that nature and amongst others of Elijah's calling of Elisha by casting his Prophetical Mantle over him 1 King 19. 19. and of Elijah's translation and Elisha's substitution in his place and of the proof of it 2 Kin. 2. 8 14. So the king of Israel and Jehoshaphat and the king of Edom went down to him s To his Tent which was either in the Camp or not far from it for he went along with the Army by the impulse of Gods Spirit for this very occasion They did not send for him but went to him that by giving him this honour they might more effectually ingage him to give them his utmost assistance and because they had heard that he was a man of a rugged temper and carriage who therefore was to be sweetned and so disposed to pity and relieve them 13 And Elisha said unto the king of Israel What have I to do with thee t I desire to have no discourse nor converse with thee * So Judg. 10. 14. 〈◊〉 1. 15. Get thee to the prophets of thy father and to the prophets of thy mother u i. e. To the Calves which thou after thy Fathers example dost worship and to the Baals which thy Mother yet worshippeth by thy permission and to which thy heart is yet inclined though thou hast destroyed one of his Images for politick reasons Let these Idols whom thou worshippest in thy Prosperity now help thee in thy distress And the king of Israel said unto him Nay x I renounce those false Prophets and Baals and will seek to none but God for help for the LORD hath called these three kings y If thou hast no respect for me yet pity this innocent King of Edom and good Iehoshaphat who are involved in the same danger with my self together to deliver them into the hand of Moab 14 And Elisha said As the LORD of hosts liveth before whom I stand Surely were it not that I regard the presence of Jehoshaphat the king of Judah z Whom I Reverence and Love for his Vertue and Piety I would not look toward thee nor see thee 15 But now bring me a minstrel a One that can Sing and Play upon a Musical Instrument This he requires that his mind which had been disturbed and inflamed with Holy anger at the â—…ight of wicked Iehoram might be composed and cheered and united within it self and that he might be excited to the more servent prayer to God and joyfully praising him whereby he was prepared to receive the Prophetical Inspiration For although Prophecy be the Gift of God yet men might do something either to hinder or further the reception of it for which cause Paul bids Christians study to get the Gift of Prophecy 1 Cor. 14. 1. And for this very end the Colledges of the Prophets were erected wherein the Sons of the Prophets did use divers means to procure this Gift which also they did sometimes receive as we see 2 King 2. 3 5. and amongst other means they used Instruments of Musick to exhilerate their spirits c. 1 Sam. 10. 5. Of the great power of Musick upon the affections see the Notes on 1 Sam. 16. 17. And it came to pass when the minstrel played that the hand of the LORD b i. e. The Spirit of Prophecy so called to note that it was not from Elisha's temper of body or mind that it was no natural nor acquired vertue inherent in him but a singular Gift of God given to whom and when he pleased This Phrase is used also Ezek. 1. 8. and 3. 14 22. and 8. 1. ‡ Heb. was came upon him 16 And he said Thus saith the LORD Make this valley ‡ Heb. ditches ditches full of ditches c Which may receive the Water and hold it for the use of Men and Beasts 17 For thus saith the LORD Ye shall not see wind d Any of those winds which commonly produce Rain And seeing is here put for perceiving or feeling one sense for another or for all as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere neither shall ye see rain yet that valley shall be filled with water that ye may drink both ye and your cattel and your beasts 18 And this is but a light thing in the sight of the LORD e This is but a small favour in comparison of what he intends to you for Iehoshaphat's sake He will give you more than you ask or expect For they were so weakned and discouraged with the great drought that they had no hopes of proceeding in the offensive War and thought it sufficient if it were possible to Defend themselves from the Moabites ver 13. he will deliver the Moabites also into your hand 19 And ye shall smite every fenced city and every choice city and shall fell every good tree f This is Either
king of Judah the son of Jehoash the son of Ahaziah at Beth-shemesh and came to Jerusalem x Commanding entrance in Amaziah's name and with his consent which he durst not deny and brake down the wall of Jerusalem from the gate of Ephraim y Which led to Ephraim unto the corner-gate four hundred cubits z Which was done partly in scorn and contempt and partly that he might re-enter and re-take it if they should attempt to renew the War 14 And he took all the gold and silver and all the vessels that were found in the house of the LORD and in the treasures of the kings house and hostages a To assure their peaceable carriage towards him and returned to Samaria b He did not keep Ierusalem nor seek to gain the possession and dominion of that Kingdom partly because he thought he could not keep it considering the difficulty he found in keeping his own from such potent and near Enemies as the Syrians were and the great affection which 〈◊〉 Iudah bare to David's House and partly because God so inclined his heart that he might make good his promue to David and his Family 15 ¶ Now the rest of the acts of Jehoash which he did and his might and how he fought with Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 16 And Jehoash slept with his fathers and was buried in Samaria with the kings of Israel and Jeroboam his son reigned in his stead 17 ¶ And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years 18 And the rest of the acts of Amaziah are they not written in the book of the chronicles of the kings of Judah 19 Now * 2 Chr. 25 27. they i. e. The People or the Princes and chief men among them possibly those whose Sons he had delivered up as Hostages to Iehoash with the connivence if not approbation of the People as appears because the desigâ—… was carried on openly and steddily and irresistibly as the following words shew made a conspiracy against him in Jerusalem and he fled to Lachish c A strong City in Iudah towards the Philistines Of which see Ios. 10. 31. and 15. 39. 2 King 19. â—… but they sent after him d Either secret Murderers or rather bands of Soldiers for this Rebellion was carried on by strong hand and open force Compare 2 King 12. 20. and 15. 10 15. to Lachish and slew him there 20 And they brought him on horses e Or with horses to wit in a Chariot and he was buried at Jerusalem with his fathers in the city of David 21 ¶ And all the people of Judah took * Chap. 15. 13. 2 Chron. 26. 1. he is called Uzziah Azariah which was sixteen years old and made him king in stead of his father Amaziah f Which they did either in opposition to the conspirators or to shew their affection to the House of David and that their quarrel was onely personal against Amaziah whom they looked upon as the Author of all their late Calamites This Azariah is called Uzziah 2 King 15. 30. 2 Chron. 26. 1. both names signifying the same thing for substance that Gods help and this Gods strength 22 He built Elath g i. e. Repaired and Fortified it for it was built before Deut. 2. 8. and restored it to Judah h From whom it had revolted with the rest of Edom in which Land this place was upon the Red-Sea after that the king i i. e. His Father Amaziah who did not perfect his Conquest of Edom but left some work for his Son slept with his fathers 23 ¶ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria and reigned forty and one years 24 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nebat who made Israel to sin 25 He restored the coast of Israel from the entring of Haâ—…nath k Which was the Northern border of the Kingdom of Israel Numb 13. 21. and 34. 8. unto the sea of the plain l i. e. Unto the dead Sea which once was a goodly plain Gen. 13. 10. which was their Southern border according to the word of the LORD God of Israel which he spake by the hand of his servant * Matth. 22. 39 40. called Jonas Jonah m Or Ionas one of the small Prophets though this Prophecy of his be not Recorded there and thereâ—…re it is remembred here the son of Amittai the prophet which was of Gath-Hepher 26 For the LORD saw the affliction of Israel that it was very bitter n Whereby he was moved to pity and help them though they were an unworthy people for there was not any shut up nor any left o See of this Phrase on Deut. 32. 36. 1 King 14. 10. and 21. 21. nor any helper for Israel 27 And the LORD said not o i. e. Not yet he had not yet declared this as afterwards he did by the succeeding Prophets though not in those words See Hos. 1. 5 6 9. that he would blot out the name of Israel from under heaven but he saved them by the hand of Jeroboam the son of Joash 28 ¶ Now the rest of the acts of Jeroboam and all that he did and his might how he warred and how he recovered Damascus and Hamath which belonged to Judah ‡ For Israel p These were Cities of Syria but were taken from the Syrians by David and Solomon 2 Sam. 8. 6. 2 Chron. 8. 3. and probably by them incorporated with and added to the possessions of their own Tribe to which from that time they belonged but afterwards they were re-taken by the Syrians and were now recovered by this Ieroboam are they not written in the book of the chronicles of the kings of Israel 29 And Jeroboam slept with his fathers even with the kings of Israel and Zachariah his son reigned in his stead CHAP. XV. IN the twenty and seventh year of Jeroboam king of Israel a Quest. How can this be true seeing Amaziah the Father of this Azariah lived onely till the 15th Year of Ieroboam's Reign chap. 14. 2 23 Ans. This might be either First Because Ieroboam was made King by and Reigned with his Father eleven or twelve Years and afterwards Reigned alone and so there is a twofold beginning of his Kingdom by the former this was his 27 Year and by the later his 15th Year Or Secondly Because there was an inter-Reign for eleven or twelve Years in the Kingdom of Iudah either through the prevalency of that Faction which cut off Amaziah the Father and kept the Son out of his Kingdom or because Azariah was
where few or none dwell beside the Watchmen who are left there in Towers to preserve the Cattel and Fruits of the Earth or to give notice of the approach of Enemies 10 And they set them up ‡ Heb. statues images and * Exod. 34. 13. Deut. 16. 21. groves in every * Deut. 12 2. high hill and under every green tree 11 And there they burnt incense in all the high places as did the heathen n Not onely to the Lord which was practised and tolerated sometimes in the Kingdom of Iudah but also to the Idols or Baals of the Heathen whom the LORD carried away before them o For the same sins by whose Example they should have taken warning and wrought wicked things to provoke the LORD to anger p i. e. In despight and contempt of God and his Authority and Command as the next Verse shews 12 For they served idols * Exod. 20. 3 4. Deut. 5. 7 8. whereof the LORD had said unto them * Deut. 4. 19. Ye shall not do this thing 13 Yet the LORD testified against Israel q Disowned and gave testimony against their false Worship which they would fasten upon him and against all their impieties and against Judah ‡ Heb. by the hand of all by all the prophets and by all * 1 Sam. 9. 9. the seers r To whom he declared his mind by extraordinary Revelations and Visions and by whom he published it to you bearing witness from Heaven to their Doctrine by eminent and glorious miracles saying * Jer. 18. 11. and 25. 5. and 35. 15. Turn ye from your evil ways and keep my commandments and my statutes according to all the law which I commanded your fathers s Whereby he accuseth them of partiality that they observed onely those laws of God which they might safely keep and lived in the constant breach of others which their Kings forbad them to observe and which I sent to you by my servants the prophets 14 Notwithstanding they would not hear but * Deut. 31. 27. hardened their necks t i. e. Refused to submit their neck to the Yoke of Gods Precepts A Metaphor from stubborn Oxen that make their hearts hard or stiff and will not bow to the Yoke see on Deut. 31. 27. like to the neck of their fathers that did not believe in the LORD their God 15 And they rejected his statutes and his covenant that he made with their fathers and his testimonies which he testified against them and they followed vanity u i. e. Idols oft so called because of their nothingness impotency and unprofitableness and to shew the folly and madness of Idolaters and became vain x By the long worship of Idols they were made like them vain sottish and senseless Creatures and went after the heathen that were round about them concerning whom the LORD had charged them that they should not do like them 16 And they left all the commandments of the LORD y They grew worse and worse from a partial disobedience to some of Gods Laws they fell by degrees to a total Apostacy from all of them their God and * Exod. 32. 8. 1 Kings 12. 28. made them molten images even two calves and made a * 1 Kings 14. 15 23. and 15. 13. and 16. 33. grove and worshipped all the host of heaven z The Stars as Saturn Iupiter Mars Venus c. See Deut. 4. 19. and served * 1 Kings 16. 31. and 22. 53. Chap. 11. 18. Baal 17 And they * Lev. 18. 21. Chap. 16. 3. caused their sons and their daughters to pass through the fire and used divination and inchantments and sold themselves to do evil a Of which Phrase see on 1 Kings 21. 21. in the sight of the LORD to provoke him to anger 18 Therefore the LORD was very angry with Israel and removed them out of his sight b i. e. Out of Canaan the onely place of God's solemn worship and gracious presence or out of his Church there was none left * 1 King 11. 13. but the tribe of Judah onely c And the greatest part of the Tribe of Benjamin and those of the Tribes of Simeon and Levi who adhered to them and were incorporated with them and therefore very fitly denominated from them See of this Phrase on 1 Kings 11. 13. 19 Also Judah kept not the commandments of the LORD their God but walked in the statutes of Israel which they made d Iudah's idolatry and wickedness is here remembred as an aggravation of the sin of the Israelites which was not onely evil in it self but scandalous and mischievous to their Neighbour who by their examples were instructed in their wicked arts and provoked to an imitation of them See Hosea 4. 15. and compare Matth. 18. 7. 20 And the LORD rejected all the seed of Israel e i. e. All the Kingdom or Tribes of Israel first one part of them chap. 15. 29. and now the rest But this extends not to every individual person of these Tribes for many of them removed into the Kingdom of Iudah and were associated with them as appears from 2 Chron. 11. 16. and many other places and afflicted them and delivered them into the hand of spoilers until he had cast them out of his sight 21 For * 1 Kings 11. 11 31. he rent Israel from the house of David and * 1 Kings 12. 20 28. they made Jeroboam the son of Nebat king f Which action is here ascribed to the people because they would not tarry till God by his providence had invested Ieroboam with the Kingdom which he had promised him but rashly and unthankfully and rebelliously rose up against the house of David to which they had such great Obligations and set him upon the Throne without God's leave or advice and Jeroboam drave Israel from following the LORD g He not onely disswaded but kept them by force from God's Worship at Ierusalem the onely place appointed for it and made them sin a great sin h So the worship of the Calves is called to meet with that idle conceit of the Israelites who esteemed it a small sin especially when they were forced to it by severe penalties which yet he shews did not excuse it from being a sin and a great sin too 22 For the children of Israel walked in all the sins of Jeroboam which he did they departed not from them i But willingly and resolutely followed the wicked Examples and Commands of their Kings though contrary to God's express commands 23 Until the LORD removed Israel out of his sight k They continued to the last obstinate and incorrigible under all the instructions and corrections which God sent to them and therefore were most justly given up by God into this dreadful captivity which all this foregoing discourse was designed to prove as he
agreement with me by a present u To redeem your selves from all the Calamities of a close Siege and that Death which certainly will follow on them Or procure or purchase a blessing from me i. e. a blessed Peace whereby you may be delivered out of your distressed and cursed condition and receive from me the Blessings of Protection and Provision which your King cannot give you and come out to me and then eat ye every man of his own vine x Upon these terms I will give you no Disturbance but quietly suffer each of you to enjoy his own Possessions and every one of his fig-tree and drink ye every one the waters of his ‖ Or pit cistern 32 Until I come and take you away to a land like your own land y i. e. A fruitful and pleasant Land Because he could not conceal from them his intentions of transplanting them into another Land which he had already discovered in his dealing with the Israelites and other Nations he assures them they shall be no losers by it and shall onely change their place but not their condition and comforts which they should enjoy in that Land no less than in their own a land of corn and wine a land of bread and vineyards a land of oil-olive and of honey that ye may live and not die and hearken not unto Hezekiah when he ‖ Or 〈◊〉 perswadeth you saying The LORD will deliver us 33 * Iâ—…a 10. 10. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria 34 Where are the gods of Hamath and of Arpad z Of which see Ier. 49. 23. where are the gods of Sepharvaim a Of which see Chap. 17. 24. Hena and Ivah b The names either 1. Oâ—… Idol-gods But why should onely these two be named and not the Gods of the other places here mentioned Or rather 2. of Cities or Countries as is manifest from Chap. 19. 13. where those words are repeated among other places whose Kings are there mentioned and where they are rendred of Henah and Ivah as they should be here also the words in the Hebrew being the very same have they c i. e. Either the gods here mentioned which together with other Idols were Worshipped in Samaria Or 2. Their gods which is easily understood from the foregoing words delivered Samaria out of mine hand 35 Who are they among all the gods of the countries that have delivered their countrey out of mine hand that the LORD should deliver Jerusalem out of mine hand 36 But the people d i. e. Either these Three Men this Word being sometimes used of a very few men as 1 Sam. 9. 24. Or rather the people that were with them upon the wall ver 26. to whom he spake and from whom he expected an answer held their peace and answered him not a word for the kings commandment was saying Answer him not e Which was wisely ordered partly lest by their words they should either betray their Fears or provoke their Enemies to greater Injuries or Blasphemies or give them some advantage or direction for their further Proceedings and partly that by this Instance of Obedience and Calmness he might see the resolution of the People to cleave unto their King and the vanity of his Attempts to seduce them to a defection from him 37 Then came Eliakim the son of Hilkiah which was over the houshold and Shebna the scribe and Joash the son of Asaph the recorder to Hezekiah * Isa. 36. 22. with their clothes rent and told him the words of Rab-shakeh CHAP. XIX AND * Isa. 37. 1. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sack cloth and went into the house of the LORD 2 And he sent Eliakim which was over the houshold and Shebna the scribe and the elders of the priests covered with sack cloth to * Luk. 3. 4. called Esaias Isaiah the prophet the son of Amos. 3 And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke a Either 1. From God wherein God rebukes and chastens us sorely Or rather 2. From the Assyrian who Reviles and Reproacheth us for his business here is to complain not of God but of the Assyrian and ‖ Or provocation blasphemy for the children are come to the birth and there is not strength to bring forth b We are like a poor Travelling Woman in great Extremity and having no strength left to help her self and to bring forth her Infant into the World We have attempted to deliver our selves from the Assyrian Yoke and had carried on that work to some maturity and as we thought brought it to the Birth but now we have no might to finish unless thou assist us We have begun an happy Reformation and are hindred by this insolent Assyrian from bringing it to perfection See 2 Chron. 32. 1. 4 It may be c He speaks doubtfully because he knew not whether God would not deliver them all up into the Assyrians hand as he and his people deserved But sometimes this is not a word of doubt but of good hope as Numb 22. 33. Iosh. 14. 12. the LORD thy God d To whom thou art dear and precious He saith not our God because he seemed to have forsaken and rejected them and they by their Designs had forfeited all their Interest in him will hear e i. e. Will shew by his Actions that he hath heard them with just Indignation all the words of Rab-shakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words f Or rather will reprove him An Ellipsis of the Pronoun which is frequent in the Hebrew Tongue for the words as the Syriack and Arabick and Caldee render it which the LORD thy God hath heard wherefore lift up thy prayer for the remnant g This he mentions as an Argument to stir up Isaiah to pray and to move God's Compassion towards them That they were but a small Remnant either of God's People of whom Ten Tribes were now lost or of the Kingdom of Iudah which had been greatly wasted and depopulated in the days of Ahaz and now lately by this Assyrian ver 13. that are ‡ Heb. sound left 5 So the servants of king Hezekiah came to Isaiah 6 ¶ And Isaiah said unto them Thus shall ye say to your master Thus saith the LORD Be not afraid of the words which thou hast heard with which the servants of the king of Assyria have blasphemed me 7 Behold I will send a blast upon him h Heb. a wind a Storm or Tempest by which name God's Judgments are oft called i. e. a violent and sudden and terrible Stroke namely That miraculous Destruction of his Army of which ver 35. Although the place
‡ Heb. 〈◊〉 gathered the money that was found in the house and have delivered it into the hand of them that do the work that have the oversight of the house of the LORD 10 And Shaphan the scribe shewed the king saying Hilkiah the priest hath delivered me a book and Shaphan read it before the king 11 And it came to pass when the king had heard the words of the book of the law i i. e. The dreadful Comminations against them for the sins still reigning among the people Quest. Did Iosiah never see and read a Copy of this Book before this time If he did not how could he do so much towards the Reformation of Religion as he did before If he did why was he not sooner convinced and humbled by it Ans If Iosiah had not yet seen a Copy of this Book which is not impossible yet there was so much of the Law left in the minds and memories of many of the people as might easily persuade and direct him to all that he did till this time or if Iosiah had seen and read it before which seems more probable yet the great Reverence which he justly bare to the Original Book and the strange and remarkable and seasonable finding of it had very much awakened and quickened him to a more serious and diligent reading and attentive consideration of all the passages contained in it than he used before that he rent his clothes 12 And the king commanded Hilkiah the priest and Ahikam the son of Shaphan and Achbor the son of Micaiah and Shaphan the scribe and Asahiah a servant of the kings k Who most constantly waited upon the Kings Person otherwise all of them were the Kings Servants saying 13 Go ye enquire of the LORD l Either what he intends to do with us or what we shall do to him to appease his wrath for me and for the people and for all Judah concerning the words of this book m Whether the Curses here threatned must come upon us without remedy or whether there be hope in Israel concerning the prevention of them that is found for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14 So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses both in the Old and New Testament as Miriam Exod. 15. 20. Deborah Iudg. 4. 4. Hamah 1 Sam. 2. Elizabeth and the Blessed Virgin Luk. 1. and Philip's Daughters Act. 21. 9. Quest. But why did he send to this Woman and not rather to Zephaniah or Ieremiah who were Prophets in Iosiah's days Ans. Either First Because the Kings earnest affection in this business required great haste and she was in Ierusalem which is therefore noted in the following part of the Verse when Ieremiah might at this time be at Anathoth or in some more remote part of the Kingdom and the like may be said of Zephaniah who also might not be a Prophet at this time though he was afterward in the days of Iosiah which is all that is affirmed of him Zeph. 1. 10. Or 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts than of Ieremiah's who began not to Prophecy till the thirteenth Year of Iosiah Ier. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her they rightly concluded that it was much more considerable what Message God sent than by whom it was conveyed to them the wife of Shallum the son of Tikvah the son of Harhas keeper of the ‡ 〈◊〉 garâ—… wardrobe now she dwelt in Jerusalem in ‖ 〈◊〉 in the 〈◊〉 part the colledge o Where the Sons of the Prophets or others who devoted themselves to the study of God's Word used to meet and discourse of the things of God and receive the Instructions of their Teachers Others both Ancient and Modern render it in another or the second part to wit of the City i. e. in the Suburbs which also were Fortified and Walled about by Hezekiah 2 Chron. 32. 5. and they communed with her 15 ¶ And she said unto them Thus saith the LORD God of Israel Tell the man that sent you to me 16 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the words of the book which the king of Judah hath read 17 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands p Gods made with hands This she adds to aggravate their folly and contempt of God in preferring such vain and idle things before him therefore my wrath shall be kindled against this place and shall not be quenched 18 But to the king of Judah which sent you to enquire of the LORD thus shall ye say to him Thus saith the LORD God of Israel As touching the words which thou hast heard 19 Because thine heart was tender and thou hast humbled thy self before the LORD when thou heardst what I spake against this place and against the inhabitants thereof that they should become a desolation and a curse and hast rent thy clothes and wept before me I also have heard thee saith the LORD 20 Behold therefore I will gather thee unto thy fathers and thou shalt be gathered into thy grave in peace q i. e. In a time of publick Peace and the Tranquility of thy Kingdom or so as thou shalt not see all the evil which I will bring upon this place as the following words explain it for otherwise he died in Batttel chap. 23. 29. Besides he died in Peace with God and was by death translated to everlasting Peace and thine eyes shall not see all the evil which I will bring upon this place And they brought the king word again CHAP. XXIII AND * 2 Câ—…r 34. 30. the king sent and they gathered unto him all the elders a The chief Governors both of Church and State of Judah and of Jerusalem 2 And the king went up into the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him and the priests and the prophets b Either Ieremiah Zephaniah Urijah or the Sons or Disciples of the Prophets and all the people ‡ Heb. from 〈◊〉 even â—…to great both small and great and he read c He caused to be read in their ears all the words of the book of the covenant which was found in the house of the LORD 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. and made a covenant before the LORD
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were †Heb. 〈◊〉 numbred from twenty years old and above 28 Because †Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉 their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 〈◊〉 the fine flour for meat offering and for the unleavened cakes and for that which is baked in the ‖ Or 〈◊〉 〈◊〉 pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * 〈◊〉 10. â—… 5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * 〈◊〉 â—… 4. 〈◊〉 â—…6 6â—… Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them †〈◊〉 〈◊〉 Zaâ—… â—…0 3â—… both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for †Heb. the 〈◊〉 of the 〈◊〉 and 〈◊〉 of God 〈◊〉 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one †Heb. 〈◊〉 of 〈◊〉 〈◊〉 principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
of ‖ That is the city of David as it is 2 Kin. 14. 20. Judah CHAP. XXVI 1 THen all the people of Judah took * 2 Kin. 〈◊〉 â—… 15. 1. ‖ Or 〈◊〉 Uzziah a Called also Azariah 2 King 14. 21. both Names signifying the same thing Gods Strength or Help See of this and v. 2 3 4. on 2 King 14. 21 22. 15. 2 3. who was sixteen years old and made him king in the room of his father Amaziah 2 He built Eloth and restored it to Judah after that the king slept with his fathers 3 Sixteen years old was Uzziah when he began to reign and he reigned fifty and two years in Jerusalem his mothers name also was Jecoliah of Jerusalem 4 And he did that which was right in the sight of the LORD according to all that his father Amaziah did b To wit for a Time but not perfectly nor constantly which was Amaziahs Case also 5 And he sought God c i. e. He persisted in the True Religion and Worship of God in the days of Zechariah d As long as he lived Compare ch 24. 2. who had understanding e Who was a very knowing and experienced Person Or who made him understanding or who instructed him who was his Tutor and Teacher and had great Authority and Influence upon him and so restrained from those Exorbitancies to which he was otherwise inclined †Heb. in the seeing of Gâ—…d in the visions of God f Either 1. In Prophetical Visions which he either received from God himself or understood and explained the Prophetical Visions of others which was a special Gift of God Of which see Gen. 41. 15. Dan. 1. 17. 2. 19. Or 2. In the Law and Word of God which sometimes cometh under that Name as Prov. 29. 18. and Isa. 22. 1 5. and as long as he sought the LORD God made him to prosper 6 And he went forth and * Isa. 14. 2â—… warred against the Philistins and brake down the wail of Gath g Which had been taken by Hazael in the days of Joash his Grandfather 2 King 12. 17. but was either relinquished by him because it lay so far from his other Dominions or retaken by the Philistins who had now repaired its Fortifications and kept it and the wall of Jabneh and the wall of Ashdod and built cities ‖ Or in the country of 〈◊〉 ded about Ashdod and among the Philistins 7 And God helped him against the Philistins and against the Arabians that dwelt in Gur-baal and the Mehunims 8 And the Ammonites gave gifts to Uzziah and his name †Heb. 〈◊〉 spread abroad even to the entring in of Egypt for he strengthened himself exceedingly 9 Moreover Uzziah built towers in Jerusalem at the * Neâ—… â—… 15 19 32. corner-gate and at the valley-gate and at the turning of the wall and ‖ Or 〈◊〉 fortified them Zech. 14. 10. 10 Also he built towers in the desert h Partly to guard his Cattel from the Inroads and depredations which the Arabians were accustomed to make and partly to give Notice of the Approach of any Enemy and to give some stop to their March on that Side and ‖ Or 〈◊〉 〈◊〉 many 〈◊〉 digged many wells for he had much cattel both in the low-country and in the plains husbandmen also and vine-dressers in the mountains and in ‖ Or 〈◊〉 fields Carmel for he loved †Heb. 〈◊〉 husbandry 11 Moreover Uzziah had an army of fighting-men that went out to war by bands i i. e. Some Bands at one time and some at another as Occasion required See the Notes on 1 Chron. 27. 1 c. 2 Chron. 13. 14. according to the number of their account by the hand of Jeiel the scribe and Maasejah the ruler under the hand of Hananiah one of the kings captains 12 The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred 13 And under their hand was †Heb. the power of 〈◊〉 army an army three hundred thousand and seven thousand and five hundred that made war with mighty power to help the king against the enemy 14 And Uzziah prepared for them throughout all the host shields and spears and helmets and habergeons and bows and †Heb. 〈◊〉 of 〈◊〉 slings to cast stones 15 And he made in Jerusalem engins invented by cunning men to be on the towers and upon the bulwarks to shoot arrows and great stones withal and his name †Heb. wâ—…nt 〈◊〉 spread far abroad for he was marvellously helped till he was strong 16 But when he was strong k When he was strengthned in his Kingdom and free from the fear of any Enemy his heart was lifted up to his destruction for he transgressed against the LORD his God and went into the temple of the LORD * Into the Holy place where the Altar of Incense stood and into which none but the Priests might enter much less offer Incense to burn incense upon the altar of incense 17 And Azariah the Priest went in after him and with him fourscore priests of the LORD that were valiant men 18 And they withstood Uzziah l Heb. Stood up against Uzziah not by force or laying hands upon him to restrain him for in the next Verse you still find the Censer in his hand but onely by admonition and reproof which here follows the King and said unto him It * 〈◊〉 18. 7. appertaineth not unto thee Uzziah to burn incense unto the LORD but to the * 〈◊〉 〈◊〉 7. priests the sons of Aaron that are consecrated to burn incense go out of the sanctuary for thou hast trespassed neither shall it be for thine honour from the LORD God m Expect that God will punish thee or put some brand of Infamy upon thee for this presumption But this they express modestly and by a figure called Meiosis where more is meant than is expressed because they considered that he to whom they spake though an Offender was their Lord and Soveraign 19 Then Uzziah was wroth n With the Priests and had a censer in his hand to burn incense and while he was wroth with the priests the leprosy even rose up in his forehead o So as he could not hide his shame though it is probable it was also in the rest of his Body before the priests in the house of the LORD from beside the incense altar p By a stroke from an invisible hand coming from the Altar that he might be assured that this was the effect of Gods just displeasure against him 20 And Azariah the chief priest and all the priests looked upon him and behold he was leprous in his forehead and they thrust him out from thence q Not by force as was noted on v. 18. which needed not for he voluntarily hasted away
house of the LORD a Which Ahaz his Father had shut up ch 28. 24. and repaired them 4 And he brought in the priests and the Levites and gathered them together into the east-street b Which was before the Eastern Gate of the Temple 5 And said unto them Hear me ye Levites sanctifie now your selves and sanctifie the house of the LORD God of your fathers and carry forth the filthiness c That filthy Altar which Ahaz had put in the Place of Gods Altar 2 King 16. 11 c. and the Idols or other abominable or polluting things which were there out of the holy place d The Temple or the Priests Court which also is called an holy Place Levit. 6. 16. 10. 13. Numb 28. 7. 6 For our fathers have trespassed and done that which was evil in the eyes of the LORD our God and have forsaken him and have turned away their faces from the †〈◊〉 〈◊〉 〈◊〉 Gr. habitation of the LORD and †〈◊〉 〈◊〉 〈◊〉 turned their backs e Either 1. Metaphorically they have wilfully and obstinately and contumeliously forsaken me and my House and Worship that posture being a signification of Contempt Or 2. Literally and properly For Ahaz having removed the Altar of God into a By-place 2 King 14. and directing his Worship towards the East after the manner of the Heathens whom he designed to follow and not to the West as the Israelites did by Gods Command in which Quarter the Ark was he must needs consequently turn his Back upon the Altar and House and Ark of God 7 Also 〈◊〉 〈◊〉 〈◊〉 they have shut up the doors of the porch and put out the lamps and have not burnt incense nor offered burnt-offerings in the holy place unto the God of Israel 8 Wherefore the wrath of the LORD was upon Judah and Jerusalem and he hath delivered them to †〈◊〉 〈◊〉 〈◊〉 trouble to astonishment and to * 〈◊〉 〈◊〉 25. Kin. 9. 8. hissing f i. e. To such Calamities as all that see and hear of shall be astonished at and hiss at those who by their own Sin and Folly have brought such Miseries upon themselves See on 1 King 9. 8. as ye see with your eyes 9 For lo our fathers have fallen by the sword and our sons and our daughters and our wives are g Or were though they were presently released ch 28. 5 14 15. in captivity for this 10 Now it is in mine heart to make a covenant with the LORD God of Israel that his fierce wrath may turn away from us 11 My sons h So he calls them indifferently though many of them were elder than himself because he was by his tender Love and Affection as he was by his Office obliged to be a Nursing Father to them See Isa. 49. 23. ‖ 〈◊〉 noâ—… 〈◊〉 be not now negligent i In sanctifying your selves and the Temple v. 5. and in quickning and preparing your selves and the People to Gods Service for the LORD hath * 〈◊〉 â—… 14. 〈◊〉 2 6. chosen you to stand before him to serve him and that ye should minister unto him and ‖ 〈◊〉 〈◊〉 burn incense 12 Then the Levites arose Mahath the son of Amasai and Joel the son of Azariah of the sons of the Kohathites and of the sons of Merari Kish the son of Abdi and Azariah the son of Jehallelel and of the Gershonites Joah the son of Zimmah and Eden the son of Joah 13 And of the sons of Elizaphan Shimri and Jehiel and of the sons of Asaph Zechariah and Mattaniah 14 And of the sons of Heman Jehiel and Shimei and of the sons of Jeduthun Shemajah and Uzziel 15 And they gathered their brethren and sanctified themselves and came according to the commandment of the king ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the words of the LORD to cleanse the house of the LORD 16 And the priests went into the inner part of the house of the LORD k Not the Holy of Holies into which onely the Highpriest might enter and that but once in a year but the Holy Place to cleanse it and brought out all the uncleanness that they found in the temple of the LORD into the court l To wit the Priests Court called here the Court by way of Eminency of the house of the LORD And the Levites took it to carry it out abroad into the brook Kidron 17 Now they began on the first day of the first month to sanctifie and on the eighth day of the month came they to the porch of the LORD so they sanctified the house of the LORD in eight days and in the sixteenth day of the first month they made an end m In 16 Days purging the House and Porch and Courts and all the Chambers belonging to the Temple This is noted to imply partly the Universal Abuse and Defilement of all the Parts of it by Ahaz which required so much time to remove and partly the Diligence of the Priests in this Work 18 Then they went in to Hezekiah the king and said We have cleansed all the house of the LORD and the altar of burnt-offering with all the vessels thereof and the shew bread table with all the vessels thereof 19 Moreover all the vessels which king Ahaz in his reign did cast away in his transgression have we prepared and sanctified and behold they are before the altar of the LORD 20 Then Hezekiah the king arose early and gathered the rulers of the city and went up to the house of the LORD 21 And they brought seven bullocks and seven rams and seven lambs and seven he-goats n The Number of seven is famous and customary in Sacred matters and is here used in regard of the vast Numbers and various Kinds of Sins the Guilt whereof yet lay upon the Kingdom which was now to be expiated Indeed in case of one particular Sin of Ignorance done by the People there was but one Bullock to be offered Levit. 4. 13 14. but here the Sins were many and presumptuous c. for a * Lev. 4. 3 14. sin offering for the kingdom o To make Atonement for the Sins of the King and the Royal Family and the Court. and for the sanctuary p For all the Idolatry and Uncleanness wherewith the Temple had been polluted which as it had been cleansed naturally by the Priests Hands so now was to be purged morally by Sacrifices and for Judah q For the Sins of all the People of Judah and he commanded the priests the sons of Aaron to offer them on the altar of the LORD 22 So they killed the bullocks and the priests received the blood and * Lev. 8. 14 15. Heb. 9. 21. sprinkled it on the altar likewise when they had killed the rams they sprinkled the blood upon the altar they killed also the lambs and they sprinkled the blood upon the
Hilkiah and they that the king had appointed went to Huldah the prophetess the wife of Shallum the son of Tikvath the son of ‖ Or Harâ—…as 2 Kin. 22. 14. Hasrah keeper of the †Heb. garments wardrobe now she dwelt in Jerusalem ‖ Or in the school or in the second part in the colledg and they spake to her to that effect 23 And she answered them Thus saith the LORD God of Israel Tell ye the man that sent you to me 24 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the curses that are written in the book which they have read before the king of Judah 25 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands therefore my wrath shall be poured out upon this place and shall not be quenched 26 And as for the king of Judah who sent you to enquire of the LORD so shall ye say unto him Thus saith the LORD God of Israel concerning the words which thou hast heard 27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy clothes and weep before me I have even heard thee also saith the LORD 28 Behold I will gather thee to thy fathers and thou shalt be gathered to thy grave in peace neither shall thine eyes see all the evil that I will bring upon this place and upon the inhabitants of the same So they brought the king word again 29 * â—… 〈◊〉 â—…3 Then the king sent and gathered together all the elders of Judah and Jerusalem 30 And the king went up into the house of the LORD and all the men of Judah and the inhabitants of Jerusalem and the priests and the Levites and all the people †Heb. 〈◊〉 great 〈◊〉 great and small and he read in their ears all the words of the book of the covenant that was found in the house of the LORD 31 And the king stood in his place and made a covenant before the LORD to walk after the LORD and to keep his commandments and his testimonies and his statutes with all his heart and with all his soul to perform the words of the covenant which are written in this book 32 And he caused all that were †Heb. 〈◊〉 present in Jerusalem and Benjamin * 〈…〉 to stand to it h To own or maintain it or persist in it as this phrase is used Deut. 25. 8. He caused them to engage themselves by an Oath or Covenant that they would observe and obey the Laws of God as his Godly Predecessors had formerly done and which indeed they were before obliged to do And the inhabitants of Jerusalem did according to the covenant of God i They complied with Gods and the Kings Command as to the outward Acts of Gods Worship though not with an upright heart as appears by the History the God of their fathers 33 And Josiah took away all the abominations out of all the countreys that pertained to the children of Israel and made all that were present in Israel to serve even to serve the LORD their God And all his days they departed not †Heb. 〈◊〉 〈◊〉 from following the LORD the God of their fathers CHAP. XXXV 1 MOreover * 2 〈◊〉 22. Josiah kept a passover unto the LORD in Jerusalem and they killed the passover on the * Exod 〈◊〉 fourteenth day of the first month 2 And he set the priests in their charges and encouraged them to the service of the house of the LORD 3 And said unto the Levites that taught all Israel which were holy a Or and which were holy unto the LORD Put the holy ark in the house b In the Temple Or in the Holy of Holies Whence it may seem it had been removed either 1. by some of the Wicked and Idolatrous Kings of Judah possibly by Josiahs Father Amon which peradventure may be implied by that expression ch 33. 23. Amon trespassed more and more i. e. more than he or his Father Manasseh had done which seems to point at some very enormous Crime committed by him Or 2. By Josiahs Order that the Temple might be thoroughly repaired both in the Holy place and in the Most Holy place which some of the Idolatrous Kings of Judah it may be had defaced or defiled and therefore it was to be searched in order to its Reparation and to that end it might seem fit to remove the Ark And upon this Occasion Hilkiah might find the Original Book of the Law which was written by the Hands of Moses and by Gods Command was laid beside the Ark and upon the removal of the Ark was easily discovered which Solomon the son of David king of Israel did build * 1 〈◊〉 it shall not be a burden upon your shoulders c Or that it might not be a burden c. So these words are to be joyned with the former as the reason why Solomon built this House that the Ark might have a constant and fixed Habitation and not need to be carried from place to place upon their Shoulders as it had been done whilest it was in the Tabernacle And withal this is mentioned as an Argument to quicken them to the more diligent Service of God in their present work because they were freed from that troublesome part of their Office which lay upon their Forefathers serve now the LORD your God and his people Israel 4 And prepare your selves by the * 〈◊〉 â—… 10. houses of your fathers after your courses according to the * 〈…〉 writing of David king of Israel and according to the * 〈…〉 writing of Solomon his son 5 And stand d Or minister as that word is frequently used in the holy place e i. e. In the Court of the Priests which is so called elsewhere as hath been noted before according to the divisions of †〈…〉 the families of the fathers ‖ 〈…〉 of your brethren †〈…〉 the people and after the division of the families of the Levites f i. e. According to the several Families both of the People whom he calls their Brethren lest they should despise them or grudge to serve them and of the Levites For the Passover was to be eaten by the several Families according to their numbers Exod. 12. 3. And therefore he commands these persons that when the Paschal Lambs were brought to them to be killed as they were v. 7 8 9. they might so order the matter that they might be distributed to the several Families whether of the Levitical or other Tribes 6 So kill the passover and * 〈…〉 sanctifie your selves and prepare your brethren g By purifying them and quickning
us in the mitigation of thy Judgments and hast given us such deliverances as this m So full so sudden and unexpected and amazing not onely to our enemies but also to our selves 14 Should we again break thy commandments n Was this a fit and just requital of all thy kindnesses or was this thy end and design in these actions or wilst thou take this well from our hands and joyn in affinity with the people of these abominations I wouldest not thou be angry with us till thou hadst consumed us so that there should be no remnant nor escaping o Can we reasonably expect any thing from thee less than utter ruine 15 O LORD God of Israel thou art righteous p A just and holy God who dost hate and wilst infallibly punish sin and sinners Or thou art merciful as appears from hence that notwithstanding all our sins thou hast not utterly destroyed us but left a remnant of us The Hebrew word here rendred righteous is oft used for merciful as is well known to all the learned for we remain yet escaped q Or though we remain c. i. e. Though thou hast yet spared us in part yet thou art righteous and therefore wilt certainly punish and destroy us according to our deserts if we do not repent of and reform this great wickedness as it is this day behold we are before thee in our trespasses r We are here in thy presence and so are all our sins we are arraigning our selves before thy Tribunal acknowledging our selves to be vile offenders and thee to be just if thou destroy us for we cannot stand before thee s To wit in Judgment as that word is oft used as Psal. 130. 3. Compare Psal. 1. 5. we must needs fall and perish at thy presence as the phrase is Psal. 9. 3. because of this t Because of this our great guilt and the aggravations of it CHAP. X. 1 NOw when Ezra had prayed and when he had confessed weeping and casting himself down before the house of God there assembled unto him out of Israel a very great congregation of men and women and children a Awakened by the words and example of this holy Priest and great Potentate So inexpressible is the good which is done by the good example and the evil which is done by the bad example of a great Person or of a Minister The fame of his great passion of grief and of his many and publick expressions thereof in the Court before the Temple being in an instant dispersed over all the City brought a great company together for the people †〈…〉 wept very sore b Being greatly affected with Ezra's prayer and with the common sin 2 And Shechaniah the son of Jehiel one of the sons of Elam answered and said unto Ezra We have trespassed c He saith we either 1. Because he was guilty in this matter Or rather 2. In the name of the people and their several Families and his own amongst the rest For this mans name is not in the following Catalogue but there we have his Father Iehiel and his Fathers Brethren five other Sons of his Grandfather Elam v. 26. It was therefore an evidence of his great Courage and good Conscience that he durst so freely and fully discharge his duty whereby he shewed that he honoured God more than his nearest and dearest Relations against our God and have taken d To wit into conjugal society with our selves strange wives of the people of the land yet now there is hope in Israel concerning this thing e In case of our repentance and reformation Therefore let us not sorrow like persons without hope nor sit down in despair but let us fall upon action and amend our errours and then trust to Gods mercy 3 Now therefore let us make a covenant with our God †〈◊〉 〈◊〉 to put away all the wives f Which though it may seem harsh yet is not unjust if it be considered 1. That Marriages made between some prohibited Persons as suppose between a Father and his Daughter a Brother and a Sister are not only unlawful but void Marriages and ipso facto null by the political laws of civil Nations And therefore these Marriages with Idolatrous and Heathen Women being expresly and severely forbidden by God might well be disannulled And it was one of good Theodosius his laws that those actions which were done against law should be accounted not only unlawful but null 2. That there were many peculiar laws given to the Jews concerning the Marrying and putting away of Wives as hath been observed before in their proper places and therefore it is not strange if there be something more in this case then is now usual with us 3. Supposing the matrimonial tye had continued yet they might be excluded from co-habitation with them as a just punishment upon them for the willful breach of a known and positive law of God and such as are born of them g This may seem harder than the former but many things may be said 1. Whatsoever evil befall either them or their Children they had all reason to accept it as the just and deserved fruit of their own sin 2. That Children may and sometimes do suffer at least temporal evils for their Parents sins or upon occasion of them is most evident both by the Scripture instances and by the laws and usages of Nations in some cases 3. This may seem to have been a necessary part of severity partly as a proper punishment of the Parents sin herein and to deter others more effectually from the like practices partly to prevent the corruption of their other Children by the conversation and society of this ungodly and Idolatrous brood and partly lest such Children being continually present with them and stealing into their affections might at last prevail with them to take their ejected Wives again 4. These Children were only cast out of the Families and Commonwealth of Israel but were not utterly forsaken and ruined but due care was probably taken by Authority that they should have some provision made for them some care taken about their Education in the Jewish Religion c. according to the counsel of my lord h Either 1. As thou counsellest and desirest us to do Or 2. Let us do it in such manner as thou shalt think fit and agreeable to the Law as it follows for it requires great caution as being a matter of no small difficulty and of those that tremble at the * 〈◊〉 â—… 2 3. commandment of our God i And of other serious and religious persons who may with thee consider and regulate the business and let it be done according to the law k This is meant either 1. Of the matter of the business let that be done which the Law requires let them be put away Or 2. Of the manner of it which must be
thou fillest with thy * 〈◊〉 41. 8. hid treasure y i. e. Not only with common mercies as Food and Raiment but with thy choicest and most precious good things such as men use to hide or keep in their treasures with extraordinary Wealth and Glory and all the Delights and Comforts of the present Life ‖ Or their Chilâ—… are full they are full of Children z When many of the faithful Servants are barren these are blessed with a numerous Posterity Or their Children are filled or satisfied as well as their Parents There is abundantly enough both for them and for their Children and to spare for their Childrens Children as it follows and leave the rest of their substance to their babes 15. As for me a I do not envy this their Felicity but my Hopes and Happiness are of another Nature I will or shall behold thy face b I do not place my Portion in earthly and temporal Treasures as they do but in beholding God's face i. e. In the enjoyment of God's presence and favoâ—…r which is indeed enjoyed in part in this Life but not fully and to Satisfaction of which David here speaks as appears from the last Clause of this Verse The sight of God and of his face being frequently spoken of both in the Old and New Testament as a priviledge denied even to the Saints in this Life and peculiar to the next Life as is manifest from Exod. 33. 20. Iudg. 13. 22. Mat. 5. 8. 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. in righteousness c With the Comfort of a good Conscience bearing me Witness that notwithstanding all the Calumnies and Censures of mine Enemies I have been and am upright and righteous in the Course of my Life both towards thee and towards all men Which Testimony will enable me to look God in the Face with boldness when mine Enemies being Conscious to themselves of gross and manifold righteousness towards thee and me and others will be afraid to appear in thy Presence I shall be satisfied d I am now greatly distressed and dissatisfied and mine Enemies are fitted and satisfied with good things but my turn will come the time is coming wherein I shall be abundantly satisfied to wit with beholding thy Face which is to me more Comfortable and Satisfactory than all the Possessions of this World when I awake e Either 1. When I shall be delivered from my present Distresses and Calamities But these never are in Scripture nor indeed can fitly be called by the name of Sleep which is every where spoken of as a state of â—…est and quietness as Psal. 127. 2. Ioh. 11. 12 13. and consequently deliverance from them cannot be compared to awaking Or rather 2. When I shall arise from the Dead For Death is very frequently called Sleep both in Scripture as 1 Kings 1. 21. Isa. 26. 19. Ier. 51. 39 57. Dan. 12. 2. Ioh. 11. 11 13. and in other Authors and consequently Resurrection from the Dead is justly and fitly called an awaking as it is Iob 14. 12. Dan. 12. 2. Ioh. 11. 11. And since the Doctrine of the Resurrection of the just to a blessed and endless Life was not unknown to the Holy men of God in the Old Testament as it were very easie to prove nor to David in particular as appears from Psal. 16. 10 11. and from divers other Passages it cannot be imagined but David would Support and Comfort himself in his greatest Agonies with the Consideration thereof this being incomparably the most weighty and effectual Argument and ground of Comfort which he could possibly use And this also best suits with the Context for David is here opposing his Hopes and Portion to that of his Enemies and having noted not without a secret reflection and reproach upon them for it that their Portion was in this Life v. 14. it was most Consonant to the place and to the thing it self that he should seek and have his Happiness in the future Life with thy likeness f Or Image By which may be understood either 1. Christ the Son of God who was known to David and other Prophets as is Evident and that under the name of the Son of God Psal. 2 7 12. Prov. 30. 4. Hos. 11. 1. Comp. with Mat. 2. 15. who being exactly like to his Father might most fitly be called his likeness or image as he is Heb. 1. 3. Or 2. the image of God stamped upon his glorified Soul which must needs afford him infinite Delight and Satisfaction Or 3 God himself or the face of God mentioned in the former Clause and explained here by another Phrase as is very usual in these Writings And this Interpretation may receive strength from Numb 12 8. Where beholding the similitude of the Lord is evidently the same thing which is elsewhere called 〈◊〉 his face and from Heb. 10 1. Where the image doth not note the likeness or Representation but the truth and existence of the thing PSAL. XVIII The ARGUMENT This Psalm with some few and small Variations is written 2 Sam. 22. It was composed by David towards the end of his Reign and Life upon the occasion here mentioned To the chief musician a Psalm of David the 2. Sam. 22. servant of the LORD a Who esteemeth it a greater Honour to be thy Servant than to be King of 〈◊〉 and who doth intirely devote himself to thy Service and Glory who spake unto the LORD the words of * this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul b i. e. After the Death of Saul and the Conquest of all his succeeding Enemies and his own firm establishment in his Kingdom And he said 1. * Psal. 144. â—… I Will love thee e O LORD my strength d From whom alone I have received all my strength and success and settlement and in whom alone I trust as it follows v. 2. c Most affectionately and with my whole Soul as the Hebrew word signifies I can return thee no better thing for all thy Favours than my Love and Heart which I pray thee to accept By loving him he understands not only his inward affection but also all the outward Expressions and Testimonies of it praising and glorifying and serving of him 2. The LORD is my rock e To which I flee for refuge as the Israelites did to their Rocks See Iudg. 6. 2. 1 Sam. 13. 6. and fortress and my deliverer my God †Heb. my Rock Or Cliâ—… my strength * Heb. 2. 13. in whom I will trust my buckler and the horn f By which I have both defended my self and subdued mine Enemies It is a Metaphor from those Beasts whose strength lyes in their Horns The Horn is oft put for Power as Psal. 92. 10. Amos 6. 1â—… and elsewhere of my salvation and my high tower
when I saw occasion and * Deut. 32. 13. â—… 33. 29. setteth me m Heb. maketh me to stand i. e. Either he placeth me in safe and strong places out of the reach of mine Enemiesâ—… Or he confirms and establisheth me in that high and honourable estate into which he hath advanced me and gives me 〈◊〉 to improve my Victories upon my high places 34. * He teacheth my hands to war n To him I owe all that Military skill or Strength or Courage which I have so that a bow of steel is broken by mine arms o My strength is sufficient not only to bend it but to break it 〈…〉 35. Thou hast also given me the shield of thy 〈…〉 salvation p Thy Safeguard and Protection which hath been to me like a shield to defend me and thy right hand hath holden mâ—… up q Kept me from falling into those Snare and Mischiefs which mine Enemies designed and I seared and ‖ thy gentleness r Or 〈◊〉 as this word signifies 〈◊〉 12. 3. Psal. 10. 17. 〈◊〉 45. 4. Zeph. 2 3. i. e. Thy Clemency whereby thou 〈◊〉 pardoned my sins which might otherwise have undone me and mitigated thy Corrections which I have deserved thy Grace and Benignity which thou hast freely shewed to me and for me hath made me great 36. Thou hast enlarged my steps s Which before were straitned and confined to a little Compass and intangled with the narrowness and difficulty of the way Thou hast set my â—…eet in a large Room Psal. 31. 8. and 118. 5. i. e. Thou hast brought me out of all my straits and Difficulties into a state of Freedom and Safety under me that †〈◊〉 〈◊〉 my feet did not slip t Or stumble as they are apt to do in narrow and uneven ways 37. I have pursued mine enemies and overtaken them neither did I turn again till they were consumed 38. I have wounded them that they were not able to rise they are fallen under my feet u i. e. Cast down to the ground so as I may tread upon their Necks after the manner of Conquerors Deut. 33. 29. Ios. 10. 24. 39. For thou hast girded me with strength x He repeats what he had said v. 32. lest he should seem to arrogate to himself his great Atchievements and Victories mentioned v. 37 38. and that he might give God the whole Praise and Glory of them unto the battel thou hast †Heb. caused to bow subdued under me those that rose up against me 40. Thou hast also given me the necks y Either 1. That I might smite or behead them Or 2. That I might put my yoke upon their Necks or bring them into Subjection Or rather thus Thou hast made them turn their Backs to me i. e. Flee away from me for so this very Phrase is used and rendred Exod. 23. 27. Ios. 7 8. 12. and elsewhere So far are they mistaken that say this Hebrew word Oreph is only used for the Neck and not for the Back of mine enemies that I might destroy them z That I might have Opportunity to destroy them that hate me 41. They cryed but there was none to save them * Job 27. 9. 35. 12. Prov. 1. 28. Isa. 1. 15. Jer. 11. 11. 14. 12. Ezek. 8. 18. Mâ—…ch 3. 4. Zech. 7. 13. even unto the LORD a He speaks of his Israelitish Enemies who in their Distresses prayed to God for help against him but he answered them not 42. Then did I beat them small as the dust before the wind I did * Zech. 10. 5. cast them out b Or Rid them away as Dirt is usually swept or carried out of Houses or Streets Or tread them down Or brâ—…se them as men do Dirt when they walk in the Streets as dirt in the streets 43. Thou hast delivered me from the strivings of the people c From Contentions and Seditions and Tumults of my own people under Saul and Ihbosheth and Absalom and thou hast made me the head of the heathen d Of the Ammonites Moabites Edomites Syrians and others a people whom I have not known e Whom I had no acquaintance with nor Relation to no not by thy Promise or Grant even barbarous and remote Nations shall serve me 44. †Heb. at the hearing of the ear Assoon as they hear of me f Either 1. At the fame of my Name and Victorious Arms. Or 2. At the first ridings of my coming towards them Or rather 3. As soon as they understand my Will and Pleasure they shall instantly comply with it they shall obey me †the strangers shall ‖ Or yield seigned obedience †Heb. he submit themselves unto me g Heb. Shall â—…ye unto me i. e. Shall submit themselves to me not willingly and cheerfully as they will pretend but only out of fear and by constraint By which it appears that this is spoken with reference to David and not as some would have it to Christ because Christ's people are a willing People Psal. 110. 3. and those whom he Conquess do freely obey him Heb. the Sons of the stranger 45. The strangers shall fade away h i. e. Shall wither and decay in their hopes and strength and be afraid i i. e. Shall come trembling one Verb being put for two as Psal. 22. 21. thou hast heard me i. e. Having delivered me and 42. 1. panteth i. e. Panting hastneth and in many other places out of their close places k Out of their strong holds where they shall lurk and keep themselves for fear of me and whence they dare not stir without trembling Or for as the Particle Mem is oft used their close places i. e. Lest I should assault and take them 46. The LORD liveth l He and he only is the true living God as he hath manifested himself to be for my Comfort and for the Confusion of mine Enemies when other Gods are dead and impotent Idols Or Let the Lord live So it is a joyful and thankful Acclamation spoken after the manner of earthly Princes and blessed be my rock m Let him have all blessing and praise for he is worthy of it and let the God of my salvation be exalted 47. It is God that †〈◊〉 giveth aveâ—…gements for me avengeth me n That executed Vengeance both by me against Malicious Enemies and for me against Saul of whom I would not avenge my self and ‖ Or destroyeth subdueth the people under me 48. He delivereth me from mine enemies yea * Psal. 59. 1. thou liftest me up above those that rise up against me o Above their Malice and Power thou hast delivered me from the †Heb. man of violence violent man p From Saul whom for Honours sake he forbears to mention 49. * Rom. 15. 9. Therefore will I ‖ Or
x To wit for flesh as the next Verse sheweth in the wilderness and tempted God in the desart 15. ‖ Num. 11. 31. And he gave them their request but sent leanness into their Souls y Either into their Persons Or rather their Bodies which are oft understood by this word of which see the Notes upon Psal. 16. 10. So their inordinate desire of pleasing and pampering their Bodies was the occasion of destroying them whilest God denied his Blessing which alone makes food able to nourish us and inflicted his curse which made their food as destructive as Poison to them 16. * Num. 16. 1 1â—… They envied Moses also in the camp and Aaron the Saint of the Lord z So called here not so much from his inherent Holiness whereof Moses had a greater share but because he was consecrated or set apart by God for that sacred office of the Priest-hood in which respect all the Priests are said to be holy Levit. 21. 6 7 8. Hereby he intimates that their Envy and Rebellion was not only against Aaron but against God himself 17. †Num. 16. 31. Deut. 11. 16. The earth opened and swallowed up Dathan a With his company which is sufficiently understood out of the following clause and out of the History Numb 16. and covered the company of Abiram 18. ‖ Num. 16. 35 â—… And a fire was kindled in their company b In their Associates or Confederates those wicked men as he calls them in the next clause to wit Korah and his company who were consumed by a Fire from the Lord Numb 16. 35. compared with v. 1 2 16 17 18 19. the flame burnt up the wicked 19. * Exod. 32. 4. They made a calf in Horeb c When they were but very lately brought out of Egypt by such wonderful Power and Goodness of God and had seen the dreadful Plagues of God upon the Egyptian Idolaters and upon their Idols too as is noted Numb 33. 4. and when the Law of God was but newly delivered to them in such a solemn and tremendous manner and the most High God was yet present and delivering further Precepts to Moses for their benefit upon the top of that very Mount This greatly aggravated their Sin and worshipped the molten Image 20. Thus * Jer. 2. 11. 〈◊〉 1. 23. they changed d As far as in them lay and in respect of their Worship their glory e Their God who was indeed their glory for they had this just occasion of triumphing and glorying over all the Nations of the World that whereas all other Nations worshipped stocks and stones or the heavenly Bodies or dead Men they only worshipped the living true God who was present and in Covenant with them and with them only into the similitude of an f Into the Golden Image of an Ox or Calf ox that eateth grass g Which is so far from feeding his People as the true God did the Israelites that he must be fed by them And yet the Image of such a creature was preferred by them before the all-sufficient and ever-blessed God which was an evidence of their horrid contempt of God as also of their prodigious folly and stupidity 21. They forgat God their Saviour which had done great things in Egypt 22. Wondrous works in the land of Ham and terrible things by the Red sea 23. †Exod. 32. 10 11 32. Therefore he said h He declared his intention in express words as Exod. 32. 10. and elsewhere that he would destroy them had not Moses his chosen stood before him in the breach i God had made an Hedge or Wall about them but they had made a gap or breach in it by their Sins at which the Lord who was now justly become their Enemy might enter to destroy them which he had certainly done if Moses by his prevailing intercession had not hindered him See Deut. 9. 1â—… 10. 10. It is a Metaphor from a Besieged City where the Enemy indeavours to make a breach in the Walls and thereby to enter into the City which he will do unless some valiant Champion stand in the gap to oppose him to turn away his wrath lest he should destroy them 24. Yea they despised k Preferring Egypt and their former Bondage before it Numb 14. 3 4. and not thinking it worthy of a little hazard and difficulty in taking the possession of it ‖ Heb. a land of 〈◊〉 the pleasant land l Canaan which was so not only in truth Deut. 11. 11 12. Ier. 3. 19. Ezek. 20. 6. but even by the relation of those Spies who discouraged them from entring into it they believed not his word m i. e. His promise of giving them the land and subduing all their Enemies before them which they knew by late and manifold experience that God was both able and willing to do 25. * Num. 14. 2. But murmured in their tents and hearkned not unto the voice of the Lord n To Gods command which was that they should boldly and confidently enter into it 26. †Num. 14. 28. Therefore he lifted up his hand o He sware as this phrase is commonly used as Gen. 14. 22. Deut. 32. 40. Nehem. 9. 15. Revel 10. 5 6. of this dreadful and irrevocable Sentence and Oath of God See Numb 14. against them to overthrow them in the wilderness 27. ‖ Heb. to make them fall * Psal. 44. 11. Ezek. 20. 23. To overthrow their seed p He sware also though not at the same time that he would punish their Sins not only in their Persons but also in their Posterity See Exod. 20. 5. 3â—… 34. Levit. 26. 33. others refer this to the same Oath and History Numb 14. because God intended at first to destroy both Parents and Children even the whole Nation v. 12. 15. though afterwards upon Moses his intercession he limited the judgment to that Generation But that Destruction threatned was by the Pestilence v. 12. not as here by Captivity and Banishment Besides God said that v. 11. but he did not swear it but the Oath came afterward v. 21. also among the Nations and to scatter them in the lands 28. * Num. 25. 2 3. 31. 16. Rev. 2. 14. They joyned themselves q To wit in Worship whereby they had an union and communion with him as Gods People have with God in acts of his Worship And this phrase seems also to note their Carnal Copulation with the Daughters of Moab in the Temple or to the Honour of Baal-Peor also unto Baal-peor and ate the sacrifices of the dead r Which were offered to Idols which he calls dead in opposition to the true and living God and by way of contempt and to note the sottishness of Idolaters who worshipped lifeless things as stocks and stones or dead Men. And some learned men conceive that this is
not readily grant it to those that greedily seek it and if any son of violence procure it he will make him pay very dearly for it and when the Saints suffer it for Gods sake as they frequently do it is a most acceptable Sacrifice to God and highly esteemed by him Thus the blood of Gods people is said to be precious in his sight Psal. 72. 14. And in the same sence the life of a man is said to be precious in his eyes who spareth and preserveth it as 1 Sam. 26. 21. 2 Kings 1. 13. Gods people are precious in his eyes both living and dying for whether they live they live unto the Lord or whether they die they die unto the Lord Rom. 14. 8. of his saints 16 O LORD truly I am thy servant b This is either 1. an argument used in prayer It becometh thee to protect and save thy own servants as every good master doth or rather 2. a thankful acknowledgment of his great obligations to God whereby he was in duty bound to be the Lords faithful and perpetual servant For this suits best with the context I am thy servant and * Psal. 86. 16. the son of thy handmaid c Either 1. the son of a mother who was devoted and did devote me to thy serviet Or 2. like one born in thy house of one of thy servants and so thine by a most strict and double obligation thou hast loosed my bonds d Thou hast rescued me from mine enemies whose captive and vassal I was and therefore hast a just right and title to me and to my service 17 I will offer to thee * Lev. â—… 12. the sacrifice of thanksgiving and will call upon the Name of the LORD 18 I will pay my vows unto the LORD now in the presence of all his people e And as I said before so I now repeat my promise for the greater assurance and to lay the stricter obligation upon my self 19 In the courts of the LORD's house in the midst of thee O Jerusalem Praise ye the LORD PSAL. CXVII This Psalm contains a Prophecy of the Calling of the Gentiles as appears both from the matter of it and from Rom. 15. 11. where it is quoted to that purpose 1 O * Rom. 15. 11. Praise the LORD a Acknowledge the true God and serve him onely and cast away all your Idols all ye nations praise him all ye people 2 For his merciful kindness is great towards us b Either 1. towards us Jews to whom he hath given those peculiar priviledges which he hath denied to all other nations But this may seem an improper argument to move the Gentiles to praise God for his mercies to others from which they were excluded Or 2. towards all of us all the children of Abraham whether carnal or spiritual who were to be incorporated together and made one body and one sold by and under the Messias Iob. 10. 16. Eph. 2. 14. which mystery seems to be insinuated by this manner of expression and the truth of the LORD endureth for ever Praise ye the LORD PSAL. CXVIII This Psalm most probably was composed by David when the Civil Wars between the Houses of Saul and David were ended and David was newly setled in the Kingdom of all Israel and had newly brought up the Ark of God to his Royal City But though this was the occasion yet David or at least the Spirit of God which indired this Psalm had a further reach and higher design in it and especially in the latter part of it which was to carry the Readers thoughts beyond the Type to the Antitype the Messias and his Kingdom who was chiefly intended in it Which is apparent both from the testimonies produced of it to that purpose iâ—… the Neâ—…t Testament as Mat. 〈◊〉 9 42. Mark 12. 10 11. Acts 4. 11 c. and from the consent of the Hebrew Doctors both ancient and modern one evidence whereof is that in their prayers for their Messiah they use some part of this Psalm and from the matter it self as we shall see hereafter The form of this Psalm may seem to be dramatical and several parts of it are spoken in the name of several persons yet so that the distinction of the persons and their several passages is not expressed but lest to the observation of the intelligent and diligent Reader as it is in the Book of the Song of Solomon and in some part of Ecclesiastes and in many profane Writers David speaks in his own name from the beginning to v. 22. and from thence to v. 25. in the name of the people and thence to v. 28. in the name of the Priests and then concludes in his own name 1 O * 1 Chro. 16. 8. Psal. 106. 1. 107. 1. 136. 1. Give thanks a All sorts of persons which are particularly expressed in the three next verses as they are mentioned in like manner and order Psal. 115. 9 10 11. where see the Notes unto the LORD for he is good because his mercy endureth for ever 2 Let Israel b After the flesh all the Tribes and people of Israel except the Levites now say that his mercy endureth for ever 3 Let the house of Aaron c The Priests and Levites who were greatly discouraged and oppressed in Sauls time and shall receive great benefits by my government now say that his mercy endureth for ever 4 Let them now that fear the LORD d The Gentile-Proselytes whereof there were in Davids time and were likely to be greater numbers than formerly had been say that his mercy endureth for ever 5 I called upon the LORD †Heb. out of distress in distress the LORD answered me and * Psal. 18. 19. set me e Which Verb is tacitly included in the former and is easily understood out of Psal. 31. 9. where the full phrase is expressed and from the following word See the like examples in the Hebrew Text Gen. 12. 15. Psal. 22. 21 c. ‖ Or with enlargement in a large place 6 * Psal. 56. 4 11. Heb. 13. 6. The LORD is ‖ Heb. for me on my side I will not fear what can man f A frail and impotent creature in himself and much more when he is opposed to the Almighty God do unto me 7 * Psal. 54. 4. The LORD taketh my part with them that help me g He is one of the number of my helpers and enables them to defend me therefore shall I see my desire upon them that hate me 8 * Psal. 40. 4. 62. 8 9. Jer. 17. 5 7. It is better to trust in the LORD than to put confidence in man h As mine adversaries do in their own numbers and in their great confederates 9 * Psal. 146. 2. It is better to trust in the LORD than to put confidence in princes i The neighbouring and
beast both of man and beast 9 Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10 * Numb 21. 24 25 26 34 35. Who smote great nations and slew mighty kings 11 Sihon king of the Amorite and Og king of Bashan and * Josh. 12. 7. all the kingdoms of Canaan 12 * Josh. 12. 7. Psal. 78. 55. And gave their land for an heritage an heritage unto Israel his people 13 Thy * Psal. 102. 12. name O LORD endureth for ever and thy memorial O LORD †Heb. to generation and generation throughout all generations o These wonderful works of thine shall never be forgotten The land which thou gavest us v. 12. and which we yet enjoy is an everlasting monument of thy power and goodness and an obligation and encouragement to trust in thee in all our present or future difficulties 14 For the LORD will judge his people p Will in due time plead the cause of his people or give judgment for them as this phrase is used Deut. 32. 36. Ier. 5. 28 22. 16. and he will repent himself concerning his servants q He will recal that severe sentence which for their sins he had passed upon them and be reconciled to them 15 * Psal. 115. 4 5 6 7 8 9 10 11. The idols of the heathen are silver and gold r Of this and the following verses see the Notes on Psal. 115. 4 5 c. the work of mens hands 16 They have mouths but they speak not eyes have they but they see not 17 They have ears but they hear not neither is there any breath in their mouths 18 They that make them †Heb. let them be So Gr. are like unto them so is every one that trusteth in them 19 Bless the LORD O house of Israel bless the LORD O house of Aaron 20 Bless the LORD O house of Levi ye that fear the LORD bless the LORD 21 Blessed be the LORD out of Zion s By the assemblies of his people in Zion or Ierusalem which dwelleth at Jerusalem t This clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries or as a reason why they should bless God because he had blessed and honoured that place with his gracious and glorious presence Praise ye the LORD PSAL. CXXXVI The matter of this Psalm is the same with the former onely it is a little more fitted to the use and service of the Temple by the continued repetition of that solemn clause for thy mercy endures for ever which was much used by the sacred Singers See 2 Chron. 7. 3. 20. 21. 1 O * Psal. 106. 1. 107. 1. 118. 1. Give thanks unto the LORD for he is good * 1 Chr. 16. 41. for his mercy endureth for ever 2 O give thanks unto * Deut. 10. 17. the God of gods a Who is infinitely superiour to all that are called gods whether Angels or Princes or Idols for his mercy endureth for ever 3 O give thanks unto the Lord of lords for his mercy endureth for ever 4 To him who alone b He and none else Or he without the help of any other person or thing whereas no other being can do any thing alone or without his help doth great wonders for his mercy endureth for ever 5 * Gen. 1. 1. To him that by wisdom c To wit by eminent and admirable wisdom far exceeding the capacity of all humane or Angelical creatures made the heavens for his mercy endureth for ever 6 * Gen. 1. 9. Jeâ—… 10. 12. To him that stretched out the earth above the waters d Of which see on Gen. 1. 9. Psal. 24. 2. for his mercy endureth for ever 7 * Gen. 1. 14. To him that made great lights for his mercy endureth for ever 8 The sun †Heb. for the â—…lings by day to rule by day e Of which phrase and the like in the next verse see my Notes on Gen. 1. 16. for his mercy endureth for ever 9 The moon and stars to rule by night for his mercy endureth for ever 10 * Exod. 12. 2. To him that smote Egypt in their first-born for his mercy endureth for ever 11 * Exod. 12. 51. 13. 17. And brought out Israel from among them for his mercy endureth for ever 12 * Exod. 6. 6. With a strong hand and with a stretched out arm for his mercy endureth for ever 13 * Exod. 14. 21 22. Psal. 74. 13. 78. 13 To him which divided the Red sea into parts for his mercy endureth for ever 14 And made Israel to pass through the midst of it f To wit without fear or danger by comparing this with the next verse for his mercy endureth for ever 15 * Exod. 14. 28. But †Heb. shaked off overthrew Pharaoh and his host in the Red sea for his mercy endureth for ever 16 * Exod. 15. 22. To him which led his people through the wilderness g Through that vast howling wilderness where there was neither way nor provision through which none but the Almighty God could have safely conducted them for his mercy endureth for ever 17 * Psal. 135. 10 11. To him which smote great kings for his mercy endureth for ever 18 * Deut. 29. 7. Ps. 135. 10 11. And slew mighty kings for his mercy endureth for ever 19 * Num. 21. 23. Sihon king of the Amorite for his mercy endureth for ever 20 * Num. 21. 33. And Og the king of Bashan for his mercy endureth for ever 21 * Josh. 12. 17. And gave their land for an heritage for his mercy endureth for ever 22 Even an heritage unto Israel his servant h He speaks of all that people as of one man because they were united together in one body in the worship of one and the same God Thus God calleth them all his first-born Exod. 4. 22. for his mercy endureth for ever 23 Who remembred us in our low estate for his mercy endureth for ever 24 And hath redeemed us from our enemies for his mercy endureth for ever 25 * Psal. 104. 27. 147. 9. Who giveth food to all flesh i Either to all mankind or to all living creatures For which God deserves great praises which the Psalmist by his example teacheth us to render to God for them because those who are most concerned either cannot or do not perform this duty for his mercy endureth for ever 26 O give thanks unto the God of heaven for his mercy endureth for ever PSAL. CXXXVII The Penman of this Psalm is uncertain the occasion of it was unquestionably the consideration of the Babylonish Captivity and it seems to have been composed either during the time of that Captivity or presently after
1 Cor 11. 10. Or rather 2. before Kings and Princes by comparing this with v. 4. All Kings provoked by my example shall praise thee and with Psal. 119. 46. I will speak of thy teâ—…monies before kings And these are most commonly called Gods in Scripture as Exod. 21. 6. 23. 9 28. comp with Deut. 19. 17. Besides David mentions this as something singular and extraordinary and designed by him whereas the doing of this before the Angels is common to all and is unavoidably necessary will I sing praise unto thee 2 I will worship towards thy holy temple b Where the Ark was He saith towards it because he was not permitted to enter into it and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy Name c For thou hast glorified thy word or promise or thy faithfulness in fulfilâ—…ing thy promises to me more than any other of thy glorious perfections by which thou arâ—… known Not that one of Gods Attributes is really and in it self more great or glorious than another or can be made so but because one may be more celebrated and admiâ—…ed by men than another as here Gods gracious promise made â—…o David and the wonderful accomplishment thereof in spight of all those difficulties which stood in the way and which seemed to men to be insuperable was at this time more observed and admired than any other of his Attributes or actions But here we must remember that amongst the rest of the promises made to David one was that the Messias should come out of his loyns and that those parts of the promised mercies which David had actually received were pledges to assure him that he should receive the rest in due â—…ime and especially that great and eminent word of promise concerning the Messâ—…s which might well be said to be magnified above all Gods name 3 In the day when I â—…ried thou answeredst me and strengthenedst me with strength in my soul d This last clause limits and explains the former how God answered him so speedily not by giving him the thing which he desired in that very instant but by giving him inward support and patience to waâ—…t Gods time and to â—…ear all his troubles chearfully in the mean time which was a singular mercy and indeed greater than the actual donâ—… of any temporal blessing 4 All the kings of the earth e Either 1. all neighbouring Kings or 2. the gâ—…rality of Kings and Princes upon earth And so this is a Prophecy of the calling of the Gentiles Which seems to be coâ—…firmed by the next verse which expresseth their extraordinary joy and aâ—… eâ—…inent advancement of Gods glory which agrees much better to this great occasion than to that of Davids exaltation to the Throne wherein the other Kings of the earth were not much concerned shall praise thee O LORD when they hear the words of thy mouth f Either 1. thy promises declared unto them by me or 2. the Gospel preached among them 5 Yea they shall sing in the ways of the LORD g Or of or for or because of the ways of the Lord i. e. his wonderful counsel and gracious providences towards themselves and others for great is h Or great shall be At that time the worship and glory of God shall not be confined to one small land as now it is but shall be extended to all the parts of the world the glory of the LORD 6 * Psal. 113. 5 6. Isaâ—… 57. 15. Though the LORD be high yet †Heb. he seeth hath he * Jam. 4. 6. 1 Pet. 5. 5. respect unto the lowly i Unto such as are mean and obscure in the world to me a poor contemptible shepherd whom he hath preferred before great Princes and to such as are little in their own eyes ‖ Or and. but the proud he knoweth afar off k But as for the great men of the world who are lifted up in pride he looks upon them as they do upon others with sâ—…orn and contempt and at a great distance as disdaining to admit them into his presence But the words may be and by divers Interpreters are rendred otherwise And he who is high or the loâ—…ty one from afar i. e. from his high and holy place even the highest Heavens where he dwells notwithstanding that distance doth know them or will owne them So this is the repetition of the former sentence as is very usual in this Book And this seems best to suit as with the â—…oregoing so also with the following words and thus all will be understood of one and the same sort of persons 7 Though I walk in the midst of trouble l i. e. Be encompassed with dangers thou wilt revive me m Thou wilt chear my spirit and preserve my life thou shalt stretch forth thine hand n Put forth thy Almighty power against the wrath of mine enemies o To oppose and restrain their rage and to save me from them as it follows and thy right hand shall save me 8 * Psal. 57. 2. Phil. 1. 6. The LORD will perfect that which ‖ Or for me concerneth me p Will finish that great work of my deliverance and advancement which he hath undertaken and carried on hitherto thy mercy O LORD endureth for ever q It is not inconstant and changeable as mens affections are but everlasting And this may be either a proof of the foregoing assertion the Lord will perfect c. or an argument to enforce the following petition therefore forsake not c. forsake not r Or leave not or do not desist from or give over the works of thine own hands s The work of my salvation which is thus far advanced not by any humane help but by thine own extraordinary power and providence and therefore it is not for thine honour to desert it at last This he calls works in regard of the many and various parts and actions which concurred to this work PSAL. CXXXIX To the chief Musician A Psalm of David This Psalm is esteemed by the Hebrews the most excellent in the whole Book The matter of it is noble and sublime and so is the style The occasion of it seems to have been those heavy censures and reproaches wherewith David was loaded by his enemies who branded him for a notorious 〈◊〉 and impâ—… that pretended Religion onely for the covering and promoting his own ambitious and wicked designs against his lawful King whose liâ—…e and Crown he â—…ought to take away Against these he comforteth himself with the consideration of Gods Omniscience to whom he appeals as the onely proper Judge of the integrity of his heart 1 O LORD thou hast searched me and known me a i. e. Known me exactly as men do those things which they diâ—…gently search out 2 Thou knowest my down-sitting and mine up-rising b
of sin a seed of evil-doers n The Children of wicked Parents whose guilt they inherit and whose evil Example they follow children that are corrupters o Heb. that corrupt to wit themselves or their ways or others by their counsel and example Or that destroy themselves and their land by their wickedness they have forsaken the LORD p Not in profession but in practice and reality neglecting or corrupting his Worship refusing his yoke and conduct they have provoked the holy One of Israel unto anger q They have lived as if it were their great design and business to provoke him they are †Heb. alienated Or separated Psal. 58. 3. gone away backward r Instead of proceeding forward and growing in grace which was their duty they are all faln from their former professions and grown worse and worse and have impudently turned their backs upon me 5 Why should ye be stricken any more s It is to no purpose to seek to reclaim you by one Chastisement after another and therefore I will utterly forsake and destroy you at once ye will †Heb. increase revolt revolt more and more t I see you are incorrigible and turn even your afflictions into sin the whole head is sick and the whole heart faint u Your disease is mortal as being in the most noble and vital parts the very head and heart of the body politick from whence the plague is derived to all the other Members as it follows And this is to be understood either 1. Of their sins or rather 2. Of their miseries Which best suits 1. with the foregoing words this being added as a reason why it was in vain to strike them any more or to expect any amendment that way because he had stricken them already and that very terribly even in their head and heart whose wounds are most dangerous and yet they were not at all better for it 2. With vers 7 8. where this Metaphor is so explained 6 From the sole of the foot even unto the head there is no soundness in it x You have been all of you punished from the highest to the lowest from the worst to the best but wounds and bruises and putrifying sores they have not been closed neither bound up neither mollified with ‖ Or Oil. ointment y I have suffered you to lie under your maladies for a time without applying any remedies to try whether the length and continuance of your affliction might not work that cure which the strength of it could not do but all in vain 7 * Deut. 28. 51 52. Chap. 5. 5. Your countrey is desolate your cities are burnt with fire your land strangers devour it z All this and what follows was verified in the days of King Ahaz 2 Chron. 28. in whose time and upon which occasion this Prophesie seems to have been delivered as more exactly agreeing with that time than with any other If any object That this being the first of his Prophecies must rather belong to the days of Uzziah they must take notice and it is agreed by Interpreters and is undeniably true that the Prophecies of Isaiah as also of the other Prophets are not set down in the same order in which they were delivered but oftentimes the latter are put before the former in your presence a Which your eyes shall see to torment you when there is no power in your hands to deliver you and it is desolate †Heb. as the overthrow of strangers as overthrown by strangers b Heb. As the overthrow of strangers i. e. which strangers bring upon a land which is not theirs nor likely to continue in their hands and therefore they spare no persons that come in their way and they spoil and destroy all things which is not usually done in wars between persons of the same or of a neighbour nation 8 And the daughter of Zion c i. e. Zion or Ierusalem for these two names are promiscuously used of the same place The name of daughter being frequently given to cities or countries Thus the daughter of Babylon is put for Babylon it self Psal. 137. 8. Isa. 47. 1. In the same sence we read of the daughter of Tyre Psal. 45. 12. and of Zidon Isa. 23. 12. and of Egypt Ier. 46. 11 24. and of Edom Lam. 4. 21. is left as a cottage in a vineyard as a lodg in a garden of cucumbers d Is left solitary all the neighbouring villages and country round about it being laid waste as a besieged city 9 * Lam. 3. 22. Rom. 9. 29. Except the LORD of hosts had left unto us a very small remnant e If God by his Infinite Power and Goodness had not restrained our enemies and reserved some of us we should have been as * Gen. 19. 24. Sodom and we should have been like unto Gomorrah f The whole nation and race of us had been utterly cut off as the people of Sodom and Gomorrah were So great was the rage and power of our enemies and so utterly unable we were to deliver our selves 10 Hear the word of the LORD g I speak not my own fancies or passions but the message of your Lord and governour to whom you owe all reverence and obedience ye rulers of Sodom h So called for their resemblance of them in wickedness Comp. Deut. 32. 32. Ezek 16. 46 48. give ear unto the law i Or Doctrine as this word is commonly used the message which I am now to deliver to you from God your great Law-giver which ought to have the force of a Law with you of our God ye people of Gomorrah 11 To what purpose k They are vain and useless being neither accepted by me nor beneficial to you is the multitude of your * Psal. 50. 8 9. 51. 16. Prov. 15. 8. 21. 27. Chap. 66. 3. Jer. 6. 20. Amos 5. 21 22. Mic. 6. 7. sacrifices unto me l Who am a Spirit and therefore cannot be satisfied with such carnal Oblations but expect to be worshipped in spirit and truth and to have your Hearts and Lives as well as your Bodies and Sacrifices presented unto me saith the LORD I am full of the burnt-offerings m I am glutted with them and therefore loath them of rams and the fat of fed beasts and I delight not in the blood n He mentions the fat and blood because these were in a peculiar manner reserved for God Levit. 3. 15 16 17. 11. to intimate that even the best of their Sacrifices were rejected by him of bullocks or of lambs or of †Heb. great he-goats he-goats 12 When ye come †Heb. to be seen to appear before me o Upon the three Solemn Feasts Exod. 23. 17. 34. 23. or upon other occasioâ—… who hath required this at your hands p To wit in this manner
seems to be this Although the Iewish Nation shall undergo a second and a greater Desolation by the Romans yet there shall be another Remnant not such an one as that which came out of Babylon which for the most part were corrupt and degenerate as appears by the Sacred Histories and Prophesies relating to that time but an Holy Seed a number of Elect and Godly Israelites who shall afterwards look upon him whom they pierced and mourn over him as is said Zech. 12. 10. and by me be received to Mercy whose ‖ Or stock and stenâ—… substance is in them when they cast their leaves y Who when their Leaves are withered and cast as it is in Winter have a Substance or Subsistence or Support within themselves to wit a Vital Principle which preserves Life in the Root and Body of the Tree and in due time sends it forth into all the Branches But others take the Hebrew Word Shallecheth for the Proper name of a Place to wit a Causeway which led from the Palace to the Temple 1 Chron. 26. 16. and so the Place is and may be rendred thus As a teil-tree or â—…n elm and as an oak the Singular Number for the Plural as is very frequent As the elms and the oaks which are at or by Shallecheth on both sides of which Way such Trees were planted to beautifie and to support that Causeway as some have observed have 〈◊〉 or support in them either 1. for themselves they stand fast and firm when other Trees are blown down or for the Way which they uphold so the holy seed shall be the substance thereof z Or rather the support as the same Word seems to be taken in the next foregoing Clause thereof to wit of the Land or People which were it not for the sake of these Elect Persons should be totally and finally rooted out or of that Tenth part which shall be delivered and preserved for the sake of that Holy Seed those true-hearted Israelites which are among them CHAP. VII AND it came to pass in the days of * 2 King 16. 5. 2 Chron. 28. 5. Ahaz a A most wicked King Yet no Prophesies are more comfortable than those which were delivered in his time God so ordering it partly for the encouragement of the Faithful that lived under his tyrannical and impious Reign and partly to manifest the Riches and Freeness of his Grace in conferring such Favours upon a most worthless Generation the son of Jotham the son of Uzziah king of Judah that Rezin the king of Syria and Pekah the son of Remaliah king of Israel went up towards Jerusalem to war against it b Which they attempted before in Iotham's Reign 2 Kings 15. 37. but now more seriously undertook though without success as is noted here and 2 Kings 16. 5. but could not †Heb. fight prevail against it 2 And it was told the house of David c Ahaz and his Royal Relations and Courtiers He calls them the house of David to intimate that the following comfortable Message was sent to Ahaz not for his own sake but onely for the sake of his worthy Progenitor David to whom God had promised an everlasting Kingdom saying Syria †Heb. resteth â—…n Ephraim is confederate with Ephraim d The Kingdom of the Ten Tribes commonly called Ephraim as Isa. 28. 1. Hos. 12. 1. because that was far the most numerous and potent of all of them And his heart was moved e With excessive fear arising partly from the conscience of their own Guilt whereby they had put themselves out of God's Protection and partly from the consideration of the great Strength and Power of his Enemies who having prevailed against him severally 2 Chron. 28. 5 8. and having now united their Forces he having no Faith in God nor Confidence to desire or expect his Help concluded his Case desperate and deplorable and the heart of his people as the trees of the wood are shaken with the wind 3 Then said the LORD unto Isaiah Go forth now to meet Ahaz f Though he do not seek nor send to thee as he ought This is an eminent Instance of Preventing Mercy thou and ‖ That is The remnant shall return See Chap 6. 13. 10. 21. Shear-jashub g Whose very Name carried in it a Sign and Pledge of the promised Deliverance thy son at the end of the * 2 Kings 18. 17. Ch. 36. 2. conduit of the upper pool in the ‖ Or causey high-way of the fullers field h Whither he probably went to take care about the Waters which thence were brought into the City either to secure them to himself or to keep them from the Enemy as Hezekiah afterward did 2 Chron. 32. 3 4. 4 And say unto him take heed and be quiet i See that thou be quiet abandon thy Fears and settle thy Mind by the belief of that joyful Message and Promise which I am now to deliver to thee from the Lord. fear not †Heb. let not thy heart be tender neither be faint-hearted for the two tails of these smoaking fire-brands k They are not whole Firebrands burning in the Fire but onely small Pieces or Ends of them taken out of the Fire in which there is more Smoke than Fire and the Fire will be speedâ—…ly extinguished They have more of Shew and Terrour than of Strength for the fierce anger of Rezin with Syria and of the son of Remaliah l Pekah King of Israel v. 1. whom here and in the next Verse he calls onely the son of Remaliah to intimate that he was unworthy of the Name of King as having got that Title and Power by Usurpation and the Murder of his Master and King Pekahiab 2 Kings 15. 25. 5 Because Syria Ephraim and the son of Remaliah have taken evil counsel against thee saying 6 Let us go up against Judah and ‖ Or weaken vex it and let us make a breach therein m Either 1. break and divide that Country into two parts one for thee and another for me or rather 2. break their Power and Kingdom and subdue it to our selves For 1. the same Word and Phrase is so used 2 Chron. 32. 1. where there was no such Division intended 2. Because the next Clause intimates that the Kingdom of Iudah was still to be united under another King who should pay Tribute to them severally as they should agree for us and set a king in the midst of it even the son of Tabeal n Some considerable Captain in whose Fidelity both of them had good confidence but whether he was an Israelite or Syrian is uncertain and not material 7 Thus saith the LORD God It o Their evil Counsel as it is called v. 5. shall not stand neither shall it come to pass 8 For the head of Syria is p Or rather shall be for the Verb is
as is manifest from the following Verses will drive thee from thy station and from thy state shall he p The Lord such sudden changes of Persons being very usual in these Writings pull thee down 20 And it shall come to pass in that day that I will call q By my Spirit fitting him and by my powerful Providence moving Hezekiah's Heart to call him my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah 21 And I will cloath him with thy robe and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office which should be taken from him and given to Eliakim and I will commit thy government into his hand and he shall be a father s He shall not onely have the Authority of a Father which thou now hast in which respect all Rulers are called fathers as Exod 2â—… 12. Numb 36. 1. but shall also govern them with Fatherly Care and Affection and not with Rigour and Cruelty as thou dost to the Inhabitants of Jerusalem and to the house of Judah 22 And the key t The Government the Power of opening and shutting of letting men into it or putting them out of it whereof a key is a fit Emblem whence the delivering of the Keys of an House or City into the Hands of another is a Sign to signifie and confirm the giving him the Power and Possession of it of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand in which Keys are commonly carried either from some Ceremony then in use of carrying a Key upon the Shoulder either of the Officer of State himself or of another in his name and stead or to signifie that this was a Key of greater weight than ordinary and that Government which is designed by this Key is an heavy Burden and therefore in Scripture-phrase said to be upon the shoulder as Isa. 9. 6. so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will or without his Commission or Consent and he shall shut and none shall open 23 And I will fasten him y I will establish the Power in his Hands as * Ezra 9. 8. a nail in a sure place z In the strong Walls or solid Timber in the House Which is opposed to Shebna instability signified by a Ball v. 18. and he shall be for a glorious throne to his fathers house a By his prudent and righteous Government he shall procure great Glory not onely to himself but to all that have any relation to him This also is opposed to what is said of Shebna in the end of v. 18. 24 And they shall hang upon him all the glory of his fathers house b Of his own Kindred and Family who shall all depend upon him and receive Glory from him of the House of David which is called his fathers house either because Kings are called the fathers of all their Subjects both in Scripture as 1 Sam. 24. 12. 2 Kings 5. 13. 16. 7. and in other Authors or as Calvin ingeniously conjectures because he was of the Blood Royal. Otherwise this had been no great Commendation to him that he studied so much the Advancement of his own private Family And this seems more probable because this Character is opposed to that of Shebna who was the shame of his lords to wit the King's house or Family v. 18. the off-spring and the issue c Great and small the Children and Grandchildren of his Fathers House all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him from the vessels of cups even to all the ‖ Or instruments of vials vessels of flagons e All sorts of Vessels great or small mean or precious may be hanged upon him without any fear of falling whereas ordinary Nails or Pins if they be oppressed with too great weight are easily broken down and the Vessels fall with them 25 In that day saith the LORD of hosts shall the nail that is fastned in the sure place f Shebna who seemed to be so both in his own Eyes and in the Eyes of others be removed and be cut down and fall and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power shall be cut off for the LORD hath spoken it CHAP. XXIII * Jer. 2â—… 22. 47. 4. Ezek. 26. 27. 28. Amos 1. 9. Zech. 9. 2 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre which now stood in its Strength and Glory being seated in an Island upon a Rock abounding in Riches mighty in Naval Power having lately conquered that Navy which the Assyrians brought against them Yet this City was according to this Prophecy destroyed and that twice first by Nebucâ—…adnezzar and long afterward by Alexander the Great And although this Prophecy seem directly and properly to respect the former Destruction yet it seems to have some reference to the latter also onely it is intimated That after seventy years Tyrus should recover her former Power and Glory before her second and final Destruction Howl ye ships b Either 1 properly to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia or 2. Metanymically the Merchants and Owners of Ships who had much Commerce with this illustrious Mart. of Tarshish c Either 1. of Tarsaâ—… a great Port of Cilicia which anciently had the Dominion of that part of the Sea or 2. of the Ocean which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. for it is laid waste d It shall shortly be laid waste Which was fulfilled not by Shalmanezer as some would have it for though he straitned it for some time yet he never took it but by Nebuchadnezzar so that there is no house no entring in e So effectually wasted that there is not an House left in it nor any Merchants or others that go into it either to Trade in it or to repair it from the land of Chittim it is revealed to them f The sence of the Words thus rendred may be this 〈◊〉 i. e. this Burden or Destruction of Tyre is i. e. shall be revealed declared or made known 〈◊〉 theâ—… either 1. to the Tyreans to whom this Notice should be sent concerning the Preparations of their Enemies against them or 2. to the Ships by which he means their Owners or Merchants from the land of Chittim which may be here mentioned either because they first had and gave them notice of it as was now said or because their last and â—…orest Destruction was brought upon them by Alexander who was of the land of Chittim as is affirmed by that very ancient and
Consciences made them dread both the present Judgment here and the terrible Consequences of it hereafter Heb. Who shall dwell for us c. i. e. in our stead Who will interpose himself between God's Anger and us How shall we escape these Miseries That this is the Sence of this Question may be gathered from the Answer given to it in the following Verse in which he directs them to the right Course of removing God's Wrath and regaining His Favour 15. He that * Psal. 15. 2. 24. 4. walketh †Heb. in righteousnesses righteously u Who is just in all His dealings with Men of which the following Clauses explain it Which is not spoken exclusively as if Piety towards God were not as necessary as Righteousness towards Men but comprehensively this being one Evidence and a constant companion of Piety and speaketh †Heb. uprightnesses uprightly x Who speaks truly and sincerely what He really intends he that despiseth y That refuseth it not for politick Reasons as Men sometimes may do but from a contempt and abhorrency of injustice the gains of ‖ Or deceits oppressions that shaketh his hands from holding z Or from taking or receiving as this Verb signifies Prov. 4. 4. 5. 5. 28 17. That will not receive much less retain Bribes of bribes that stoppeth his ears from hearing of †Heb. bloods blood a Who will not hearken or assent to any Counsels or Courses tending to shed innocent Blood and shutteth his eyes from seeing evil b That abhorreth the very sight of Sin committed by others and guardeth his Eyes from beholding occasions of Sin of which see on Iob. 31. 1. 16. He shall dwell on †Heb. heights or high places high c Out of the reach of danger his place of defence shall be the munitions of rocks bread shall be given him his waters shall be sure d God will furnish him with all necessaries 17. Thine eyes shall see the king e First Hezekiah and then Christ as before in his beauty f Triumphing over all Enemies and Ruling his own People with Righteousness in which two things the beauty and glory of a King and Kingdome doth chiefly consist they shall behold †Heb. the land of far distance the land that is very far off g Thou shalt not be shut up in Ierusalem and confined to thine own narrow Borders as thou hast been but thou shalt have free Liberty to go abroad with honour and safety where thou pleasest even into the remotest Countries because of the great renown of thy King and the enlargement of his Dominions 18. Thine heart shall meditate terrour h This is Either 1. a Premonition concerning a future Judgment as if he said Before these glorious Promises shall be accomplished thou shalt be brought into great straits and troubles Or rather 2. a thankful Acknowledgment of deliverance from a former Danger as if he had said When thou art delivered thou shalt with pleasure and thankfulness recal to mind thy former Terrours and Miseries * 1 Cor. 1. 20. Where is the scribe where is the †Heb. weigher receiver where is he that counted the towers i These Words are Either 1. words of Gratulation and Insultation over the Enemy Thou shalt then say Where are the great Officers of the Assyrian Host They are no where they are not they are dead or slain Or rather 2. the words of Men dismayed and confounded such as proceeded from the Iews in the time of their distress and are here remembred to aggravate the present Mercy For the Officers here mentioned seem not to be those of the Assyrian Army who were actually fighting against the Iews and Ierusalem for then he would rather have mentioned the Captains of the host as the Scripture commonly doth in these cases than the scribes and receivers c. but rather of the Iews in Ierusalem who upon the approach of Sennacherib began to make Military preparations for the defence of the City and to chuse such Officers as were necessary and usual for that end such as these were to wit the scribe whom we call Muster-Master who was to make and keep a List of the Souldiers and to call them together as occasion required The receiver who received and laid out the Money for the Charges of the War and he that counted the Towers who surveyed all the parts of the City and considered what Towers or Fortifications were to be made or repaired for the Security of the City And unto these several Officers the People resorted with great distraction and confusion to acquaint them with all Occurrences or to quicken them to their several Works or to transact Matters with them as occasion required 19. * 2 Kin. 19. 32. Thon shalt not see a fierce people k As Moses said of the Egyptians Exod. 14. 13. So I say of the Assyrians that fierce and warlike People whom thou hast seen with great Terrour near the Walls of Ierusalem thou shalt see them again no more a * Deu. 28. 49. Jer. 5. 15. people of a deeper speech than thou canst perceive l A forreign Nation whose Language is abstruse and unknown to thee of a ‖ Or ridiculous or barbarous stammering tongue m Of which see on Isa. 28. 11. that thou canst not understand 20 Look upon Zion n Contemplate Zions beauty and safety and her glorious and peculiar Priviledges It is an Object worthy of thy deepest Meditation the city of our solemnities o This he mentions as the chief part of Zions Glory and Happiness that God was solemnly Worshipped and the solemn Assemblies and Feasts kept in her thine eyes shall see * Psal. 46. 5. 125. 1 2. Ierusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken p Which was but very obscurely and imperfectly fulfilled in the literal Zion but was clearly and fully accomplished in the mystical Zion the Church of God in the times of the Gospel against which we are assured that the gates of Hell shall not prevail Mat. 16. 18. 21. ‖ Or but there glorious is the LORD we shall have a place c. But there q In and about Zion the glorious LORD will be unto us a place †Heb. broad of spaces or hands of broad rivers and streams r Though we have nothing but a small and contemptible Brook to defend us yet God will be as sure and strong a Defence to us as if we were surrounded with such great Rivers as Nilus or Euphrates which were a great security to Egypt and Babylon wherein shall go no galley with oars neither shall gallant ships pass thereby s But although they shall have from God the security of a great
5. and Iacob is called as many think by the name of his Grand-Father Abraham Act. 7. 16. and the name of Isaac is given to his Posterity Amos 7. 9. So here the name of Israel may not unfitly be given to Christ not onely because he descended from his Loins but also because he was the true and the great Israel who in a more eminent manner prevailed with God as that Name signifies of whom Iacob who was first called Israel was but a Type And as the name of Christ the Head is sometimes given to the Body the Church as 1 Cor. 12. 12. So it is not strange if on the contrary the name of Israel which properly belongs to the Church be given to Christ the Head of it But this Word may be otherwise rendred being joyned Either 1. with the foregoing words Thou art my servant unto or in or for Israel i. e. to bring them back unto me from whom they have revolted Or 2. with the following words it is Israel in whom I will glorify my self by thee in whom I will be glorified 4. Then I said l By way of Objection Lord thou saiest thou wilst be glorified by my Ministry but I find it otherwise I have laboured in vain I have spent my strength for nought m Without any considerable Fruit of my Word and Works among the Israelites and in vain yet surely my judgment n My right the reward which by his Promise and my Purchase is my right Iudgment is oft put for that which is just or right as Exod. 23. 6. Iob 8. 3. and in many other places And so this Clause agrees with the next and the Sence of both is this Though I see no fruit of my Labour among the Iews and meet with nothing but contempt and reproach and ill usage from them yet God sees my fidelity and diligence in my Work and he will give Judgment for me and my reward is laid up with and by him which he will give me in due time is with the LORD and ‖ Or 〈◊〉 râ—…ward my work with my God 5. And now saith the LORD that formed me from the womb to be his servant to bring Jacob again to him o To Convert the Wicked and Apostate Israelites unto God Though Israel be ‖ Or that Israel may be ga thered to him and I may c. not gathered p Not brought home to God by my Ministry This Word implies That the Israelites were divided and scattered from God and divided among themselves as they were in an high degree when Christ came into the World and Turned every one to his own way as is said Isa. 53. 6. and therefore needed to be gathered Either it is a Metaphor from wandring Sheep which the good Shepherd diligently seeketh and bringeth home to the Fold Or it is an Allusion to the state of the Israelites who either now were or shortly were to be dispersed into several parts of the World from whence God had promised to gather them and bring them into their own Land and unto his Temple Isa. 43. 5 6. and elsewhere The Sence is Though Israel God's own and onely People reject me which will be an occasion of great wonder and scandal yet shall I be glorious in the eyes of the LORD q God will not despise me for the unsuccessfulness of my Labours but will honour and glorify me both with himself and in the face of the World in crowning my Indeavours with glorious Success among other People and my God shall be my strength r To support and strengthen me under this and all other discouragements and difficulties in the discharge of mine Office 6. And he s The Lord expressed both in the forgoing and following verses said ‖ Or 〈◊〉 thou 〈◊〉 〈◊〉 then 〈◊〉 thou 〈◊〉 〈◊〉 c. It is a light thing t This is but a small favour in comparison of 〈◊〉 follows that thou shouldest be my servant to raise up the tribes of Jacob u That remnant of them which shall surviâ—… all their 〈◊〉 and desolations and to restore the Or desolative preserved oâ—… Israel I will also give thee for a * Chap. 42. 6. light to the Gentiles that thou mayest be my salvation x I will make thy labour 〈◊〉 for the illamination and conversion and salvation of the Gentilâ—…in all the parts of the World Which cannot be said of Isaiah with any truth or colour and therefore must be understood of Christ by whom this was literally and fully accomplished By my Salvation he means the great Instrument and Author of that eternal salvation which I will give to the Gentiles unto the end of the earth 7. Thus saith the LORD the Redeemer of Israel and his Holy One y The Holy One of Israel as he is frequently called ‖ Or to him that is despised in soul. to him whom man despiseth z To Christ to whom as he was in the dayes of his Flesh this description doth most truly and fully agree being the same in effect with that Isa. 5â—… 3. for men both Iews and Gentiles among whom he lived did despise him from their very hearts and souls as is here implied and the whole Nation of which he was a member and among whom he conversed and preached abhorred both his Person his Doctrine and he was so far from being a great temporal Monarch as the Iews vainly imagined that he came in the form of a Servant and was a Servant of Rulers professing subjection and paying tribute unto Caesar Mat. 17. 24 25. 22. 21. and being treated by the Rulers both of the Iews and of the Romans like a Servant being despitefully used and Crucified which was the proper Punishment of Servants to him whom the nation abhorreth to a servant of rulers Kings a Though for a time thou shalt be despised yet after a while thou shalt be advanced to such Royal Majesty and Glory that Kings shall look upon thee with admiration and reverence shall see and arise b From their seats in token of reverence as was usual Levit. 19. 32. Iudg. 3. 20. Iob 29. 8. or to worship thee as the next clause explains it shall see and arise may be put for when they see thee they shall arise to thee which is a common Hebraism Princes also shall worship because of the LORD that is faithful c Because God shall make good his promise to thee concerning thee raising thee from the dead and concerning the effusion of his Spirit upon thy Disciples by whose assistance they shall preach most powerfully and confirm their Doctrine by evident and glorious miracles and concerning the giving unto thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy possession as he promised Psal. 2. 8. These and such like considerations were the great motives which prevailed with the Princes and People of the
the quarters of the World see the Latin Synopsis and the English Annot. large discourses of these particular places to all Nations that had never before heard of God or his true Worship that have not heard my fame neither have seen my glory and they shall declare my glory among the Gentiles r And they shall every where preach the Gospel and set up my Gospel-Ordinances and Institutions This was eminently made good upon the Apostles leaving the Jews and turning to the Gentiles Act. 13 46. and more fully after the destruction of Ierusalem when the Believers among the Jews as well as the Apostles went about publishing the Gospel to all People which was the declaring of the Lords glory n By sign here some understand an Ensign as the word signifies Psal. 74. 4. which is a military sign to gather people together by this may be understood Christ Luk. 2. 34. See Isa. 11. 10. or as others the ministry of the Word attended with miracles often called signs these were set up amongst the Jews first then among the Gentiles Others but less probably understand by sign a mark of distinction like that mentioned Ezek. 9. 4. so as saith he some shall escape and not be destroyed and for those that shall escape I will send them to 20 And they shall bring all your brethren s Those who are the Children of Abraham not considered as the Father of the Jewish Nation onely but considered as the Father of many Nations and as the Father of the Faithful or who are the Children of God being believers and receiving Christ and so are your Brethren how contemptible soever you judge them shall be brought out of all Nations for an offering to the Lord God will have no more offerings of Bullocks and Rams or Lambs but of Men and Women reasonable services Rom. 12. 1. he will have an offering up of the Gentiles Rom. 15. 16. for an offering unto the LORD out of all nations upon horses and ‖ Or câ—…hes in litters and upon mules and upon swift beasts t And because the Gentiles are many of them far off from Ierusalem and as yet further off from God Eph. 2. 17. God will find out fit means for this end as Horses and Litters and Mules and swift Beasts are to bring Meâ—… and Women long Journeys to my holy mountain Jerusalem saith the LORD u And they shall be brought into the Church which began at Ierusalem and this you may be assured of for the Lord hath said it who cannot ly nor repent as the children of Israel bring an offering in a clean vessel unto the house of the LORD x And they shall come with as much joy and gladness with as much sincerity and holiness as the Godly Jews use and exercise when they bring their offerings in clean vessels 21 And * Ex. 29. 6. Ch. 61. 6. 1 Pet. 2. 9. Rev. 1. 6. I will take of them for priests and for Levites y Leâ—…t the Jews being assured that the Tribe of Levi which God anciently chose to minister before him was among them should say Alas if the Gentiles should be brought in where would they have Priests or Levites God here by his Prophet tells them he would provide Priests he would take of them of these converted Heathens for Priests and Levites that is for Gospel-Ministers to teach and to instruct People which was the Priests work of old Deut. 33. 10. 2 Chron. 17. 7 9. Mal. 2. 6. for they are mightily mistaken that think the Priests amongst the Jews had nothing to do but to sacrifice and burn incense which work is ceased saith the Prophet God will find amongst the converted Gentiles those who though they be not of the Tribe of Levi or House of Aaron yet shall they do the true work of Priests and Levites saith the LORD 22 For as * Ch. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. the new heavens and the new earth z The new state of the Church to be raised up under the Messias which I will make shall remain before me saith the Lord so shall your seed and your name remain a As I intend that shall abide so there shall be a daily succession of true Believers for the upholding of it for if Believers could fail from the Earth the Church made up of them onely as the true Members of it must fail also This whole verse is onely a promise of the perpetuity of the Gospel Church and the not failing of the additions to it of such as shall be saved till the World shall have an end 23 And it shall come to pass that from †from new moon to his new moon and from sabbath to his sabbath Zech. 14. 16. new moon to another and from one sabbath to another b In the Gospel-Church there shall be as constant and settled a course of Worship though of another nature as ever was in the Jewish Church Christians are not bound to keep the Jewish Sabbaths or New-moons Gal. 4. 10 11. Col. 2. 16. But New Testament Worship is often expressed by Old Testament Phrases The Jews were onely obliged to appear Three times in a year at Ierusalem but saith the Prophet the Gospel-Church shall worship God from one Sabbath to another shall all flesh come to worship before me saith the LORD 24 And they shall go forth c Either the Gentiles or the sincerer part of the Jews shall go forth from their places or from Ierusalem or go out of their graves at the last day and look upon the carkasses of the men that have sinned against me d And look upon the vengeance I have taken upon these vile Idolaters and Formalists for their satisfaction Psal. 58. 10. they shall see none of them alive but they shall see their carâ—…asses for their * Mar. 9. 44 46 48. worm shall not die neither shall their fire be quenched e For the worms that feed on their slain carcasses shall not suddenly dye and the Enemies fire burning up their Habiâ—…ions shall not go out till they be wholly consumed and after this Life and at the day of Judgment they shall go into eternal torments See Mar. 9. 44 46 48. where they will feel a worm of Conscience that shall never die and a fiery Wrath of God upon their Souls and Bodies that shall never go out and they shall be an abhorring unto all flesh THis first Volume of the Annotations being now finish'd and the Learned Divines that have undertaken to perfect the said work upon the whole Bible having made considerable progress in the same there are now Proposals made for the second Volume which are to be had gratis at the Shops of T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockerill and B. Alsop FINIS
* chap. 19. 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day it shall not be accepted neither shall it be imputed unto him s For an acceptable service to God that offereth it it shall be an abomination and the soul that eateth of it shall bear his iniquity 19 And the flesh t To wit of the holy offerings of which he is here treating and therefore the general word is to be so limited for other flesh one might eat in this case Deut. 12. 15 22. that toucheth any unclean thing u After its oblation which might easily happen as it was conveyed from the Altar to the place where it was eaten for it was not eaten in the holy place as appears because it was eaten by the priests together with the offerers who might not come thither shall not be eaten it shall be burnt with fire and as for the flesh x i. e. The other flesh that which shall not be polluted by any unclean touch all that be clean y Whether priests or offerers or guests invited to the feast See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean shall eat thereof 20 But the soul that eateth z Knowingly for if it were done ignorantly a sacrifice was accepted for it Levit. 5. 2. of the flesh of the sacrifice of peace-offerings that pertain unto the LORD * chap. 15. 3. having his uncleanness upon him a i. e. Not being cleansed from his uncleanness according to the appointment Levit. 11. 24 c. This verse speaks of uncleanness from an internal cause us by an issue c. for what was from an external cause is spoken of in the next verse even that soul * Gen. 17. 14. shall be cut off from his people 21 Moreover the soul that shall touch any unclean thing as * chap. 12. and 13. and 15. the uncleanness of man b Or Of woman for the word signifies both and that there were such things coming from Men or Women the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere Others make it an Hypallage â—…anness 〈◊〉 〈◊〉 for a man of uncleanness or 〈◊〉 〈◊〉 man But that seems not necessary here or any * chap. 11. 24 28. unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off from his people 22 And the LORD spake unto Moses saying 23 Speak unto the children of Israel saying ye shall eat no manner fat of oxe or of sheep or of goat c The general prohibition of eating sat Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God 24 And the fat of the †Heb. 〈◊〉 beast that dieth of it self and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God but also of those that died or were killed at home And if this seems a superfluous prohibition concerning the fat since the lean as well as the fat of such beasts was forbidden Levit. 22. 8. it must be noted that that prohibition reached onely to the priests verse 4. may be used in any other use but ye shall in no wise eat of it 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD even the soul that eateth it shall be cut off from his people 26 * Gen. 9. 4. chap. 3. 1â—… and 1â—… 14. Moreover ye shall eat no manner of blood whether it be of fowl or of beast in any of your dwellings 27 Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off from his people 28 And the LORD spake unto Moses saying 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring e Not by another but by himself as it is explained ver 30. his oblation f i. e. Those parts of the peace-offering which are in a special manner offered to God to wit the fat and breast and shoulder as it follows unto the LORD g i. e. To the Tabernacle where the Lord was present in a special manner He shews that though part of such offerings might be eaten in any clean place Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose of the sacrifice of his peace-offerings 30 * chap. 3 3 4 19 14. His own hands shall bring h After the beast was killed and the parts of it divided the Priest was to put the parts mentioned into the hands of the offerer See Exod. 29. 22 23 24. the offerings of the LORD made by fire i So called not strictly as burnt-offerings are because some parts of these were left for the Priest ver 31. but more largely because even these peace-offerings were in part though not wholly burnt the fat with the breast it shall he bring that the breast may be waved k To and fro by his hands which were supported and directed by the hands of the Priest for a wave-offering before the LORD 31 And the priest shall burn the fat upon the altar but the breast shall be Aarons and his sons l i. e. The portion of every succeeding High-priest and his family compare Exod. 29. 26. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part 34 For * Exod. 29. 28. chap. 10. 14. Numb 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the â—…eat of Wisdom and the shoulder of strength for action and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest 1 Cor. 1. 24. and which ought to be in every priest have I taken of the children of Israel from off the sacrifices of their peace-offerings and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel 35 This is the portion of the anointing n i. e. Of the Priesthood the sign put for the thing signified and the anointing by a like figure is put for the right or part of the sacrifices belonging to the Priest by vertue of his anointing as plainly appears from the words here following out of the offerings c. of Aaron and of the anointing of his sons
21. and 35. 17. and partly from the nature and business of this feast wherein there being so many extraordinary sacrifices to be offered and feasts made by the people upon the sacrifices and two days of solemn assemblies it is not probable that they would absent themselves from these solemn services for the performance whereof they came purposely to Ierusalem Or 2. The morning after the first day and so they were permitted to go then and possibly some that lived near Ierusalem might go and return again to the last day of solemn assembly But the former seems more probable and go unto thy tents l i. e. Thy dwellings which he calls Tents as respecting their present state and withal to put them in mind afterwards when they were settled in better habitations that there was a time when they dwelt in Tents 8 Six dayes m To wit besides the first day on which the passeover was killed or rather besides the seventh and the last day which is here mentioned apart not as if leavened bread might be eaten then for the contrary was evident from many places but because there was something more to be done to wit a solemn assembly to be kept So in all there were seven dayes as it is said Exod. 12. 15. Levit. 23. 6. Numb 28. 17. thou shalt eat unleavened bread and on the seventh day shall be a †Heb. restraint solemn assembly to the LORD thy God thou shalt do no work therein 9 * Exod 23. 16. Lev. 23. 15. Num. 28. 26. Seven weeks n Of which see on Exod. 34. 22. Levit. 23. 10 15. thou shalt number unto thee begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn o i. e. To reap thy corn thy Barly when the first-fruits were offered Levit. 23. 10 11. 10 And thou shalt keep the feast of weeks p i. e. Of Pentecost Act. 2. 1. unto the LORD thy God with a ‖ Or sufficiency tribute of a free-will-offering of thine hand which thou shalt give q Over and besides what was appointed Levit. 23. 17 20. Numb 28. 27 31. unto the LORD thy God according as the LORD thy God hath blessed thee 11 And thou shalt rejoyce before the LORD thy God thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite that is within thy gates and the stranger and the fatherless and the widow that are among you in the place which the LORD thy God hath chosen to place his Name there 12 And thou shalt remember that thou wast a bond-man in Egypt and thou shalt observe and do these statutes 13 Thou shalt observe the feast of tabernacles r Of which see on Exod. 23. 16. Levit. 23. 34. Numb 29. 12. seven days after that thou hast gathered in thy †Heb. floor and they winepress corn and thy wine 14 And thou shalt rejoyce in thy feast thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite the stranger and the fatherless and the widow that are within thy gates 15 Seven dayes shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose because the LORD thy God shall bless thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce s To wit in God and the effects of his favour praising him with glad heart 16 * Exod. 23. 14 17. and 34. 23. Three times in a year shall all thy males t Not the Women partly because of their infirmity and unfitness for many journeys partly because the care of their children and families lay upon them and partly because they were sufficiently represented in the men appear before the LORD thy God in the place which he shall chuse in the feast of unleavened bread and in the feast of weeks and in the feast of tabernacles * Exod. 34. 20. they shall not appear before the LORD empty 17 Every man shall give †Heb. according to the gift of his hand as he is able according to the blessing of the LORD thy God which he hath given thee 18 Judges u Chief Magistrates to examine and determine causes and differences and officers x Who were inferiour and subordinate to the other to bring causes and persons before them to acquaint people with the mind and sentence of the Judges and to execute their sentence See Deut. 20. 5 9. Ios. 1. 10 11. and 3. 2 3. shalt thou make thee in all thy gates y i. e. Thy Cities which he here calls gates because there were seats of judgment set Compare 1 Chron. 23. 4. which the LORD thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement 19 Thou shalt not wrest judgement z i. e. Not give a perverse forced and unjust sentence See on Exod. 23. 8. thou shalt not †Heb. acknowledge respect persons a i. e. Not give sentence according to the quality of the person his riches or poverty friendship or enmity but according to the justice of the cause * Exod. 23 8. Lev. 19. 15. neither take a gift for a gift doth blind the eyes of the wise b Corrupts and byasseth his mind that as he will not so oft-times he cannot discern between right and wrong and pervert the ‖ Or 〈◊〉 words of the righteous c Either 1. The words i. e. The sentence of those Judges who are inclined and used to do righteous things and have the repute of righteous men it makes them give wrong judgment Or 2. The words i. e. The matters or causes as word oft signifies of righteous persons or of them whose cause is just 20 †Heb. 〈◊〉 justice That which is altogether just d Heb. Righteousness Righteousness i. e. nothing but Righteousness in all causes and times and to all persons equally Compare Isa. 26. 7. shalt thou follow that thou mayest live and inherit the land which the LORD thy God giveth thee 21 Thou shalt not plant thee a grove of any trees e Because this was the practise of Idolaters 1 King 15. 13. and might be an occasion of reviving Idolatry See Iudg. 3. 7. 1 King 14. 23. and 16. 33. and 18. 19. near unto the altar of the LORD thy God which thou shalt make thee 22 * Lev. 26. 1. Neither shalt thou set thee up any ‖ Or 〈◊〉 〈◊〉 pillar image f Heb. statue whether with a picture or representation or without it as the Idolaters used to worship smoothed and polished stones or pillars without any image upon them which the LORD thy God hateth CHAP. XVII 1 THou * chap. 1â—… 11. Mal. 1. 8. shalt not sacrifice unto the LORD thy God any bullock or ‖ Or gâ—… sheep a i. e.
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
can work a Miracle by the most unlikely and contemptible means as he did by a Rod Exod. 14. 16. and a Mantle 2 King 2. 8. 30 And the mother of the child said As the LORD liveth and as thy soul liveth I will not leave thee q Until thou goest home with me For she had no great confidence in Gehazi nor was her Faith so strong as to think that the Prophet could work so great a Miracle at this distance and by his Staff which possibly was one reason why this did no good Compare Matth. 9. 18. and 13. 58. and 17. 20. And he arose and followed her 31 And Gehazi passed on before them and laid the staff upon the face of the child but there was neither voice nor ‡ Heb. attention hearing r i. e. Neither speech nor sense nor any sign of life to wit in the Child Which disappointment might proceed from hence that Elisha having changed his mind and yielded to her importunity to go with her did alter his course and not joyn his fervent prayers with Gehazi's action but reserved them till he came thither wherefore he went again to meet him and told him saying The child is not awaked s i. e. Not revived death being oft and fitly compared to a sleep as Psal. 76. 5. Dan. 12. 2. because of the Resurrection which will in due time follow it and here followed speedily which makes the expression most proper in this place 32 And when Elisha was come into the house behold the child was dead and laid upon his bed 33 He went in therefore and shut the door upon them twain t Upon himself and the dead Child that he might pray to God without distraction and might more freely use all those gestures and means which he thought fit and prayed unto the LORD 34 And he â—…ent up and lay upon the child u And although some ceremonial uncleanness might seem to be contracted by the touch of this dead Body yet that was justly to give place to a Moral Duty and to an action of so great Piety and Charity as this was especially when done by a Prophet and by the instinct of Gods Spirit who can dispence with his own Laws and put his mouth upon his mouth and his eyes upon his eyes and his hands upon his hands x One part upon another successively for the disproportion of the Bodies would not permit it to be done together Compare 1 King 17. 21. Act. 20. 10. and he stretched himself upon the child and the flesh of the child waxed warm y Not by any external heat which could not be transmitted to the Childs Body by such slight touches of the Prophets Body but by a Natural heat proceeding from a principle of Life which was already infused into the Child and by degrees enlivened all the parts of his Body 35 Then he returned and walked in the house ‡ Heb. 〈◊〉 â—…ther 〈◊〉 〈◊〉 〈◊〉 to and fro z He changeth his postures for his own necessary refreshment and walked to and fro exercising his mind in Prayer to God and Faith for the accomplishment of this work and went up and stretched himself upon him a Repeating his former actions to teach us not to be discouraged in our Prayers if we be not speedily answered but to wait with patience and continue and be instant in Prayer till we obtain what we seek for and the child neesed seven times and the child opened his eyes b So the work begun in the former Verse is here perfected Although Miracles were for the most part done in an instant yet sometimes they were done by degrees as here and 1 King 18. 44 45. Mark 8. 24 25. 36 And he called Gehazi and said Call this Shunammite So he called her and when she was come in unto him c Heb. come to him to wit to the Door of his Chamber where probably he met her with this joyful message he said Take up thy son 37 Then she went in d Into his Chamber and after she had done him honour to the Bed where the Child lay whence she took him and went her way and fell at his feet and bowed her self to the ground and took up her son and went out 38 ¶ And Elisha came again to Gilgal e When he came with Elijah chap. 2. 1. where was a School of the Prophets whom he designed to comfort concerning the present Dearth and their other discouragements and to confirm in the profession and practise of Religion and to instruct in the Duties of the present season and there was a dearth in the land and the sons of the prophets were sitting before him f At his Feet as Scholars to be taught by him See chap. 2. 3. Act. 22. 3. and he said unto his servant Set on the great pot and seethe pottage g He provides no delicious Meats but meeâ—… necessaries to teach them the contempt of worldly delights for the sons of the prophets 39 And one went out into the field to gather herbs and found a wild vine h A Plant called Coloquintida whose Gourds or Leaves resemble the Leaves of a Vine and are very bitter and pernicious to the eater and gathered thereof wild gourds his lapâ—…l and came and shred them into the pot of pottage for they knew them not 40 So they poured out for the men to eat and it came to pass as they were eating of the pottage that they cried out and said O thou man of God there is death in the pot i i. e. Some deadly thing which they gathered from its excessive bitterness by which possibly some of them might discern what it was and they could not eat thereof 41 But he said Then bring meal and he cast it into the pot k Together with the Pottage which they had taken out of it and he said Pour out for the people that they may eat and there was no ‡ Heb. 〈◊〉 thing harm in the pot l The Meal took away that hurful quality not by its natural power which could do little in so short a time but by the Supernatural Blessing of God upon it 42 ¶ And there came a man from Baal-shalisha and brought the man of God bread of the first fruits m Which were the Priests due Numb 18. 2. but these and probably the rest of the Priests dues were usually brought by the Pious Israelites according to their ability and opportunity to the Lords Prophets partly because they did a great part of the Priests office and partly because they were not permitted to carry them to Ierusalem and they might reasonably think that their circumstances being extraordinary would warrant their giving of them â—…o extraordinary Persons and that those ceremonial Justitutions ought to give place to the greater Laws of necessity and mercy to the Lords Prophets And this passage seems to be noted here not onely on
occasion of the following Miracle but also that by this one instance we might understand how so many Schools of the Prophets were supported twenty loaves n Small Loaves as appears both because one Man brought them all so far and because otherwise there had been no Miracle here of barley and full ears of corn ‖ Or in his scrip or garment in the husk thereof and he said Give unto the people o To wit the Sons of the Prophets who were then present with him ver 38. that they may eat 43 And his servitor said What should I set this before an hundred men He said again Give the people that they may eat for thus saith the LORD * â—…ob 6. 11. They shall eat and shall leave thereof 44 So he set it before them and they did eat and lest thereof according to the word of the LORD CHAP. V. NOw Naaman captain of the host of the king of Syria was a great man ‡ Heb. before with his master a In great power and favour with the King of Syria and ‖ 〈◊〉 gracious ‡ Heb. lifted up â—…r accepted in countenance honourable b Highly esteemed both for his quality and success because by him the LORD had given ‖ Or victory deliverance unto Syria c Which expression he useth partly to mind the Israelites that all the hurt they had from the Syrians was from the Lord who used them as his Rod and gave them the successes against Israel which are Recorded and partly to check that proud conceit which then was working and afterwards more fully discovered it self in the Israelitish Nation as if the Care and Providence and Goodness of God were wholly confined to themselves and not imparted to any other People he was also a mighty man of valour but he was a leper 2 And the Syrians had gone out by companies d Making inroads into the Land of Israel to rob and plunder after the manner of those times See 1 Sam. 30. 8. 2 King 13. 21. and 24. 2. and had brought away captive out of the land of Israel a little maid and she ‡ 〈◊〉 waâ—… before waited on e Heb. was before i. e. stood before her or Ministred to her Compare Deut. 1. 38. Naamans wiâ—…e 3 And she said unto her mistress Would God my lord were ‡ Heb. before with the prophet that is in Samaria f Either First In the Kingdom of Samaria Or Secondly In the City of Samaria where he was when she was taken or where he commonly resided though he went to other places as need required for he would ‡ Heb. gather in recover him of his leprosie g Or take him away as this Hebrew Verb is used Gen. 30. 23. Zeph. 1. 2. from his leprosie i. e. take away his Leprosy from him 4 And one went in and told his lord h One of Naaman's Servants hearing this went in and told it to Naaman and he to the King of Syria which is implied Or And he went in c. i. e. Naaman mentioned ver 1. hearing this from his Wife told it to the King of Syria as the next words intimate saying Thus and thus said the maid that is of the land of Israel 5 And the king of Syria i Ioram the Son of Ahab chap. 3. 1. said Go to go and I will send a letter unto the king of Israel k Desiring him to obtain this favour from the Prophet And he departed and took ‡ Heb. in his hand with him ten talents oâ—… silver and six thousand pieces of gold l Partly for the Charges of his Journey and paâ—…tly for Presents to the Prophet or others as he saw â—…it and ten changes of raiment 6 And he brought the letter to the king of Israel saying Now when this letter is come unto thee behold I have therewith sent Naaman my servant to thee that thou mayest recover him m i. e. Procure his recovery by the means of Elisha v. 3 4. whom thou maist command to use his utmost skill and power herein of his leprosie 7 And it came to pass when the king of Israel had read the letter that he rent his clothes n Either in detestation of his Blasphemy in giving Gods Perfections to him or rather for grief arising from a suspition and fear that the Syrian made this onely a pretence for the War which he designed against him and said Am * Deut. 32. 39. and 1 Sam. 2. 6. I God to kill and to make alive o He expresseth it thus because Leprosy is a kind or degree of Death Numb 12. 12. and he thought it as impossible to cure it as to raise the Dead that this man doth send unto me to recover a man of his leprosie Wherefore consider I pray you and see how he seeketh a quarrel against me p For not doing what he requires which he knows impossible for me to do 8 ¶ And it was so when Elisha the man of God q Whom Ioram had not advised with either because the sudden surprisal made him forget it or because he hated him and scorned to beg any thing from him had heard that the king of Israel had rent his clothes that he sent to the king saying Wherefore hast thou rent thy clothes r There was no just occasion for thee to do so Let him come now to me and he shall know that there is a prophet in Israel 9 So Naaman came with his horses and with his chariot and stood at the door of the house of Elisha s Waiting for Elisha's coming to him 10 And Elisha sent a messenger unto him t Which he did partly to try and exercise Naaman's Faith and Obedience partly for the honour of his Religion and Ministry that it might appear he sought not his own glory and profit in his miraculous performances but onely Gods Honour and the good of Men and partly for the discovery of the Almighty Power of God that could by such slight means cure so desperate a Disease saying Go and wash in Jordan seven times and thy flesh shall come again u Which was in great part consumed by the Leprosy See Numb 12. 12. unto thee and ‡ Heb. be clean thou shalt be clean 11 But Naaman was wroth x Supposing himself despised and mocked by the Prophet and went away and said Behold I ‡ Heb. said or I said with my self He will surely come out thought y Herein he gives an example of the perverseness of mankind who are apt to prefer their own fancies before Gods appointments he will surely come out to me and stand and call on the Name of the LORD his God and ‡ Heb. move up and down strike his hand over the place z Over or upon the affected part where the Leprosy is without which it seemed to him ridiculous to