atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
corn and the same quantity again for new provision for that clause which followeth And the money that was brought again in the mouth of your sacks carry that again in your hand is added to explain what he meant by double money to wit not onely money for a present supply of corn but also that which they found in their sacks Vers 14. If I be bereaved of my children I am bereaved As if he had said Send him I must and therefore I shall resigne him into Gods hands if it be his will to bereave me of my children I must and will be content Though he kill me yet will I put my trust in him Vers 21. Every mans money was in the mouth of his sack In the former chapter we find that in the inne one of them onely is said to open his sack and find his money chap. 42. 27. As one of them opened his sack c. he espied his money and the rest at home in presence of their father chap. 42. 35. And it came to passe as they âmptied their sacks that behold every mans bundle of money was in his sack where also it is said that seeing it they were afraid Here they report it otherwise that they all opened their sacks in the inne Some therefore conceive that they all opened their sacks found their money in the inne as here they say but that also they knit up their sacks again that so their father when they came home might see how it was But rather we may think that here they speak as men in haste and so joyn together both what was done in the inne and what was discovered at home every mans money indeed was in the mouth of their sacks when they were in the Inne but they saw it onely in one of their sacks till they came home and poured out their corn before their father and then they found that it was so in all their sacks and therefore it is added there that when both they and their father saw the bundles of money they were afraid Vers 26. They brought him the present which was in their hand into the house and bowed themselves This bowing of themselves before Joseph when they came with their presents was not onely in their own name but also in the name of their father who had sent those presents to him whom therefore also they term his servant vers 28. Thy servant our father is in good health And thus was Josephs dream accomplished concerning the sunne and the moon and the eleaven starres making obeisance chap. 37. 9. Vers 32. Because the Egyptians might not eat bread with the Hebrews Because the Hebrews were known to be keepers of sheep and so to kill eat and sacrifice such cattel as the Egyptians worshipped Gen. 46. 34. For every shepherd is an abomination unto the Egyptians Exod. 8. 26. And Moses said It is not meet so to do for we shall sacrifice the abomination of the Egyptians unto the Lord our God Vers 33. And the men marvelled one at another That is they looked upon one another as men use to do when any thing that is strange befalls them with wonder and astonishment to wit marvelling why the Governour of Egypt should shew them that were strangers so great favour and should feast them so royally especially having a while before entertained them so roughly others referre their wondring to that which is before mentioned in the foregoing words concerning their sitting at the table conceiving that Joseph had placed them in that manner every man according to his age and that they wondred how he could place them in that order that were strangers unto him But because it is not expressed that Joseph did so order them but that themselves rather sat down in that manner the former exposition is farre more probable Vers 34. And he took and sent messes unto them from before him c. It was it seems the custome of those times that great men would send some choice thing ' from their table to those whom they meant to grace and honour Again they used not in those times to set provision on the table for all the guests in common as we nowadayes are wont to do but to set a portion for every guest by himself as many ancienââriters do witnesse and may be gathered from other places of Scripture as 1. Sam. 1. 4 5. He gave to Peninnah his wife and to all her sonnes and her daughters portions but unto Hannah he gave a worthy portion 1. Sam. 9. 23 24. And Samuel said unto the cook Bring the portion which I gave thee of which I said unto thee Set it by thee And the cook took up the shoulder and set it before Saul c. 2. Sam. 6. 19. And he dealt unto all the people c. to every one a cake of bread and a good piece of flesh and a flagon of wine c. and thence it was that Josephs brethren had every one their messe apart and by themselves and so Benjamins messe was five times so much as any of theirs which was purposely so ordered by Joseph both to testifie thereby his singular affection to him and to make tryall whâther his brethren would envy him for it CHAP. XLIV Vers 2. ANd put my cup c. in the sacks mouth of the youngest This he doth to humble them yet more and withall especially to make tryall how they stood affected to his father and brother Benjamin as conceiving that if they envied Benjamin as they had formerly envied him they would be glad to see him apprehended for theft and cast into prison Vers 5. Is not this it in which my Lord drinketh and whereby indeed he divineth Because he was so famous for his propheticall interpretation of dreams the common opinion of the Egyptians was that he used divination as their Magicians and Wisemen did Joseph therefore appoints his steward to say thus according to the opinion the Egyptians had of him 1. That he might the better conceal himself from his brethren 2. That he might make their fault seem more hainous little lesse then sacriledge to steal so sacred a thing 3. To intimate that it was not strange that their theft was discovered so soon after they were gone Neither is it any wonder that the best of Gods servants should discover as Joseph did in this some mixture of humane infirmitie in all their actions Vers 15. Wote ye not that such a man as I can certainly divine See vers 5. Vers 16. God hath found out the iniquitie of thy servants Because Judah had particularly ingaged himself to his father for the bringing home of Benjamin chap. 43. 8 9. Send the lad with me c. I will be suretie for him of my hand shalt thou require him c. therefore he amongst all the rest undertakes to speak in this cause and though doubtlesse he was at first resolved to plead for Benjamin and to discover to Joseph the great straits
intimates withall that this it would come to if it were not prevented Vers 11. Therefore they did set over them taskmasters c. To wit that they might hereby both impoverish them and waste their estates and withall keep them from multiplying so exceedingly as they had formerly done for whilest they took them off from their own imployments and as bondslaves forced them to work in the Kings service without allowing them any equall recompence for their labours this must needs soon bring them very low in their estates and then withall by overburdening them with extreme labour toyl and drudgery they hoped to waste their strength and to consume them by degrees through weaknesse and sicknesse and so much to abate their number and to prevent their encrease All which misery the Lord suffered the Egyptians to bring upon this his peculiar people 1. Because in this time of their âojourning in Egypt the Israelites began many of them to be corrupt in their religion and to commit whoredome with the Idoles of Egypt and so the Lord cast them into this fiery furnace of the Egyptian bondage that he might purge them from these pollutions hence is that of Joshua to the Israelites Josh 24. 14. Put away the Gods which your fathers served in Egypt and that complaint of the Lord concerning his people Ezek. 23. 3. That they committed whoredomes in their youth in Egypt and chap. 20. 7 8 9. that when they rebelled against him and did not every man cast away the abominations of their eyes nor did forsake the Idoles of Egypt yet he wrought for his names sake in bringing them forth of the land of Egypt 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt and to make them long after Canaan the promised land to cause them to leave Egypt willingly to remove to Canaan when God should call them thither and that they might have no desire to return thither again when they were once gone which if they did when Egypt had been to them a land of bondage and of such bitter service Num. 11. 5. and 14. 4. And they said one unto another Let us make a captain and let us return into Egypt what would they have done if they had lived in ease and plenty there and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderfull plagues for the better manifestation of his justice and almightie power yâa his faithfulnesse also and tender compassion towards his people Vers 14. And in all manner of service in the field That is in the most sordid and toylsome labours of their countrey-imployments as digging and cleansing of their ditches carrying out their dung plowing and tilling their grounds c. Vers 15. And the king of Egypt spake to the Hebrew midwives of which the name of one was Shipârah c. Pharaoh perceiving himself crossed in his first device and that because the more they afflicted the Israelites the more they multiplied and grew he now seeks to bring his purpose to passe another way andthat is by perswading the Hebrew midwives to smother or strangle all their male-children a sure way to prevent their multiplying even in the very birth that so there might be no suspicion that it was purposely done but that it might be ascribed to chance or to the womans hard labour and difficultie of birth Indeed so strange it is that he should hope to perswade the midwives if they were Israelites to lend thus a helping hand to the utter destruction of their own people that thereupon some Writers have concluded that questionlesse the midwives were Egyptians and the Hebrew women were forced to make use of them But methinks it is farre more unlike that the Hebrew women should ever admit to imploy Egyptian midwives in that service then that Pharaoh should hope partly by great promises and partly by severe threatnings to winne the Hebrew midwives to do this that he enjoyned them And besides it would have been in vain for the king to hope to have the businesse carried so secretly and that the people should think that their male-children dyed in the birth and were not at his command made away if he had violently imposed on them Egyptian midwives who upon such an occasion must needs be presently suspected And to this we may adde also that the commendation that is here given the midwives that they feared God doth alwayes in the Scripture signifie the fear of the true God and a higher degree of true pietiâ then could be in the Egyptians by the mere light of nature And therefore I conceive that the midwives were not Egyptians but Israelites to which our Tranâlatours seem to enâline in translating the Hebrew word here used not the midwives of the Hebrews but the Hebrew midwives As for these two that are here named we must not thence conclude that there were no more for it is not possible that two midwives should be sufficient for this imployment amongst so many thousand women of the Israelites but these two are onely named because they were the chief and perhaps the rest were under their direction and command or rather because he called these first and having made tryall of them meant afterwards to give the same command to the rest till finding that these hâd deceived him he gave over this course and then his rage brake openly forth and he enjoyned by publick command that all their male-children should be drowned Vers 21. And it came to passe because the midwives feared God that âe made them houses Though the midwives âinned in lying to Pharaoh yet the Lord according to his wonted goodnesse passed by this infirâitie of his poore servants and rewarded their piâtiâ and âear of him in saving their men-children alive and made them houses that is did greatly increase their posteritie for so the like phrase is used Ruth 4. 11. The Lord make the woman that is to come into thine house like Rachel and like Leah which two did build the house of Israel and withall did prosper them exceedingly in their outward estate according to that of the Psalmist Except the Lord build the house they labour in vain that build it Psal 127. 1. Vers 22. And Pharaoh charged all his people saying c. Failing of bringing about his purpose secretly by the help of the midwives he now openly at last discoverd his rage and by publick proclaâation e njoyns the Egyptians to take the Israelites male-children so soon as they were born by force from them and to drown them in the river That the Egyptians did accordingly with much strictnesse put in execution this bloudy command of their King is evident because Moses parents could not long hide him from those that were imployed in searching after them but yet that by degrees they gave over the prosecuting of
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with âod Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâes yet âillâ I bring onâ plagâe more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ that when yâ go ye shall not go empty but every woman shall borrow of hâr nâighbour and of her that soâouâneth in her house jewels of siâver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even âhy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâthe reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
may well think that though they had flesh in Egypt yet they had no such plenty at least that they had no such liberty to âit by it having such tasks dayly imposed upon them that the day scarce afforded them time to dispatch their dayes work But thus those that are discontented at their present condition are wont beyond the bounds of truth to extoll what they formerly enjoyed For ye have brought us forth into this wildernesse to kill this whole assembly with âunger Their provision being so farre spent which they brought out of Egypt that they saw no means to sustain themselves in this wildernesse where no food could be gotten Vers 4. And the people shall go out and gather a certain rate every day c. That is as verse 16. an omer for every man and thus God fed them from hand to mouth giving them still no more but provision for one day that they might be still kept in dependance upon God to which also agreeth that petition which our Saviour taught us Matth. 6. 11. Give us this day our dayly bread Vers 6. At even then ye shall know that the Lord hath brought you out from the land of Egypt When God should give them quails in such abundance then they should know that the Lord had brought them out from the land of Egypt and not Moses and Aaron of their own heads as was objected by the Israelites verse 3. For ye have brought us forth c. Vers 7. And in the morning then yâ shall see the glory of the Lord. That is the Manna that glorious work of his for so Moses expounds himself in the next verse and glory is oft used for glorious works See Numb 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God For that he heareth your murmurings against the Lord. Thatis by reason of your murmurings this the Lord will do to justifie us his servants Thus he puts them in mind of their sinne and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did shew that God had heard their murmurings and therefore they had need take heed it may be he would not alway deal with them as he had now And what are we that ye murmure against us That is we durst never of ourselves have undertaken this great work of bringing you out of Egypt from the bondage of Pharaoh nor can you think that we by our own power have done those miraculous works which you have seen done in this bâsinesse and which now you shall yet further see since therefore it is the almighty God that hath done these great things for you and we onely his instruments your murmurings are not against us but against the Lord. Vers 10. They looked toward the wildernesse and behold the glory of the Lord appeared in the cloud Aaron having given charge to the Israelites as is expressed in the former verse to come near before the Lord and there being at that time before the tabernacle was built no other visible signe of Gods presence amongst them but onely the pillar of the cloud toward that therefore they turned their faces and perceived that God did in a more glorious manner then ordinarily therein manifest the brightnesse of his presence Now because the cloud was in the forefront of their armies leading them still farther into the wildernesse therefore it is said that they looked toward the wildernesse Vers 11. And the Lord spake unto Moses c. This the Lord had said to Moses before onely here it is repeated to shew that he did nothing without a warrant and that as God had spoken it came to passe Vers 13. At even the quails came up and covered the camp Being happely brought in by a wind as those afterwards vvere at Kibroth-hattaavah Numb 11. 31. where God again gave them quails to eat and that for a vvhole moneâh together vvhereas novv they came in onely this one evening before the Manna vvas given them Vers 15. And when the children of Israel saw it they said one to another It is Manna Which is all one as if they had said vvhat is this for so the Hebrevv vvord may signifie or this is a meat vvhich God hath prepared for us vvithout our labour for Manna in the Hebrevv signifieth prepared and therefore it is added in the next vvords For they wist not what it was that is they knevv not vvhat more particular name to give it Vers 16. Gather of it every man according to his eating Proportionably as he hath more or lesse in his family Vers 18. And when they did mete with an omer he that gathered much c. All were imployed in gathering and some as more able gathered more some as lesse able gathered lesse but when all was laid together in the common heap whether of the family or of the tribe c. and then afterward it was measured to every man an omer âccording to the Lords direction there was nothing wanting for which they should pinch him that had gathered lesse nor nothing over for him that had gathered much but every one had his just omer And hence it is that S. Paul by this example of the Israelites one helping another and conferring what they had gathered in common exhorts the Christian Corinthians in like manner to supply the necessities of their brethren 2. Cor. 8. 13 14 15. For I mean not that other men be eased and you burdened But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality As it is written He that had gathered much c. Vers 19. Let no man leave of it till the morning Though every one in each family had an omer allowed him whether great or little men or women old or young and none might reserve any of their portion till the next day yet it cannot be thought that every man was enjoyned to eat or did eat the same quantity but what they left they either burnt it or cast it forth or some other way consumed it and might not keep any of it to be eaten the next day See above ver 4. Vers 22. On the sixth day they gathered twice as much bread two omers for one man and all the rulers of the congregation came and told Moses To wit that the people had gathered as they were appointed twice as much on that sixth day as they had on other dayes and of this they informed Moses both as desiring thereby to glorifie God in the confession of this wonderfull work that he had sent Manna so abundantly that day as before he had promised ver 5. And it shall be twice as much as they gather daily and also chiefly that they might receive directions from Moses
19. Let not God speak with us lest we dye Vers 13. There shall not a hand touch it but he shall surely be stoned or shot through whether it be beast or man c. Or touch him that is the man or beast that shall touch the mountain for that concerning the beast was enjoyned to teach men the more carefully to avoid it And the reason of this command was first lest apprehending the offenders they transgresse themselves in touching the mountain whence those two sorts of death were appointed of stoning if they were near hand of striking them through with darts if further off secondly to teach them how execrable the offender should be unto them as a thing that would defile them they must not touch it but stone it or strike it through When the trumpet soundeth long they shall come up to the mount By the ministry of Angels there was a trumpet sounded when this trumpet sounded long that is with a long protracted sound as trumpeters use to do when they are about to make an end then they were appointed to come up to the mount that is to the bottome of the mount so farre as their limits and marks extended but not beyond See ver 16 17. It came to passe on the third day in the morning that there were thunders c. and the voice of the trumpet exceeding loud so that all the people that was in the camp trembled And Moses brought forth the people out of the camp to meet with God and they stood at the nether part of the mount Vers 15. Be ready against the third day Come not at your wives Implying that they were to lay by all worldly cares and carnall affections that they might be wholly intent to the hearing of the Law See 1. Cor. 7. 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer Vers 16. There were thunders and lightnings and a thick cloud upon the mount c. Yea together with thunder and lightnings the earthquake and sound of the trumpet there fell also great showers of rain as David hath expressed it Psal 68. 8. The earth shook the heavens also dropped at the presence of God Now all this terrour was to signifie and set forth the nature of the Law whose work it is to shew the judgement prepared for sinners and so to terrifie and amaze Vers 19. And when the voyce of the trumpet sounded long and waxed lowder and lowder Moses spake and God answered him by a voyce That is they talked together What it was that Moses said it is a weaknesse to enquire since it is not expressed We are onely hereby taught how that promise was accomplished ver 9. that the people should heare the Lord speaking to Moses in a distinct and audible voyce yet withall probable it is that now that was done whereof the Apostle speaks Hebr. 12. 21. So terrible was the sight that Moses said I exceedingly fear and quake and that the Lord hereupon cheared him up and spake comfortably to him Vers 22. And let the priests also which come near unto the Lord sanctifie themselves c. By the Priests here doubtlesse were meant the first-born of every family to whom the prerogative of the priesthood belonged and who hitherto were imployed in offering sacrifices till by Gods appointment the priesthood was afterwards settled in the tribe of Levi. Now the charge that is here given Moses particularly concerning them is not meant of that which before was enjoyed all the people ver 10. that they might be prepared in a holy manner to present themselves before the Lord which doubtlesse the priests did then observe no lesse then the rest of the people but of a peculiar watching over themselves to keep themselves clean from all pollutions and particularly from being defiled with sinne by touching the mount which happely they might have been the bolder to do in regard of their priesthood if there had not been a speciall charge given to them Vers 23. And Moses said unto the Lord The people cannot come up to mount Sinai c. Thus Moses replyed not by way of contradicting what God had said and to make known that this charge which God now gave him was needlesse but by way of further enquiry concerning Gods will for hearing that charge again repeated Moses began to bethink himself whether he had not omitted something of that which was before given him in charge so in an humble manner professeth how carefully to his best knowledge he had done what God had commanded for the restraining of the people from touching the mount covertly intimating hereby his desire to be further informed if he had hitherto omitted any thing which ought to have been done Vers 24. And the Lord said unto him Away get thee down c. Notwithstanding Moses former answer the Lord again bids him haste away down adding the reasons to wit 1. that he might fetch Aaron thither to him 2. that he might again renew his charge to the people that they should not come near the mount and especially to the priests lest they should presume too farre in regard of their priviledge CHAP. XX. Vers 1. ANd God spake all these words saying c Namely after Moses was gone down to the people and had the second time as God commanded given them straight charge not to passe the bounds that were set them lest they provoked the Lord to break forth upon them to slay them Vers 18. And all the people saw the thundrings c. This word is generally used for seeing hearing or perceiving Thus that which is said Gen. 42. 1. When Jacob saw that there was corn in Egypt c. is expressed Act. 7. 12. But when Jacob heard that there was corn c. Vers 20. Fear not for God is come to prove you God is not said to prove men by any thing he doth because thereby he comes to find out that concerning those men which he knew not before but because thereby he doth that which those do that prove men that is he discovers that either to the men themselves whom he proves or to others which was not manifest before And so Moses here tells the Israelites that the Lord had spoken to them with so much terrour to prove them that is to discover how weak they were and unable to endure Gods glorious majestie and much lesse his wrath and indignation and also to make it manifest whether the apprehension of this majesty of God would make them fear to offend him or no. Vers 21. And the people stood afarre off and Moses drew near unto the thick darknesse where God was That is the people stood aloof from the mount as Moses had enjoyned but Moses went up into the mount to wit together with Aaron for so God had before commanded chap. 19. 24. Thou shalt come up thou and Aaron with thee Yea and after this because
And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a âire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his cânser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâcle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other âire in their censers that perhaps wherewith they had sod and dressed the âlesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar âlder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged ât by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâhs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
another way in the service of God but rather should say as S. John doth 1. John 5. 19. We know that we are of God and the whole world lâeth in wickednesse Yet withall we may understand it as intended also to shew the extent of this Law to wit that whatsoever gods they were which they were perswaded to worship they must not consent to do it but must onely worship the Lord their God Vers 9. But thou shalt surely kill him thine hand shall be first upon him c. Thou shalt surely kill him that is thou shalt inform against him to the Magistrate and so procure that justice may be executed upon him according to this Law to wit that he may be put to death and therefore is that added in the next words thine hand shall be first upon him to wit as being the party accusing and giving testimonie against him for that was Gods Law that the witnesses should throw the first stones at him that was to be stoned Deut. 17. 7. Vers 13. Certain men the children of Belial are gone out from among you c. That is certain vild wicked and mischievous persons Belial is by inteâpretation without profit or without yoke that is base lawlesse rebellious and wicked whence this name is given to Satan or Antichrist opposed to Christ 2. Corinth 6. 15. What concord hath Christ with Belial and to men and women given over unto wickednesse Judg. 19. 22. The men of the citie certain sonnes of Belial beset the house round about c. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial and 1. Sam. 25. 25. Let not my Lord regard this man of Belial even Nabal As for the phrase here used of going out from among the Israelitâs certain men the children of Belial are gone out from among you it intimates first their separating of themselves from Gods people in point of religion according to that of S. John 1. John 2. 19. They went out from us but they were not of us c. and secondly their bold and presumptuous carriage of themselves herein in that they did it openly as proclaiming warre against the Lord. Vers 14. Then shalt thou enquire and make search c. This is added by way of caution in two regards first to let them know that though they did but heare some flying report of such a wickednesse yet they might not slight such a report but must enquire carefully whether it were so or no and secondly to put them in mind that on the other side yet they must not arm themselves against their brethren as is afterwards enjoyned merely upon uncertain reports but must first make diligent search and enquiry and if they sound it evident and certain then they should proceed against them as is here appointed CHAP. XIV Vers 1. YE are the children of the Lord your God This is prefixed as a reason why they should carefully observe as all the commandments of God so more especially these that are here prescribed for being the children of God and so consequently heirs of eternall salvation it was fit that they should be very carefull that they did nothing that might dishonour their father or disparage themselves and therefore not to mourn as men without hope nor to conform themselves to heathens from whom God had separated them Ye shall not cut your selves nor make any baldnesse between your eyes for the dead That is in the fore-part of your heads just over the space that is between your eyes See the notes upon Levit. 21. 5. and 19. 27 28. Vers 3. Thou shalt not eat any abominable thing c. See the notes on the 11. chapter of Leviticus Vers 13. And the glede c. This bird is not mentioned in the 11. of Leviticus but is comprehended under others of the same kind that are there named Vers 21. Thou shalt give it unto the stranger that is in thy gates that he may eat it c. Not the proselyte or stranger joyned to the Church for such were bound to keep the whole law and this in speciall Levit. 17. 15. but the stranger of anotheâ religion who onely sojourned amongst them Vers 22. Thou shalt truly tithe all the increase of thy seed c. There was a tithe payed every yeare to the Levites in the severall places of their habitation Numb 18. 24. and there was likewise another tithe as was noted before on chap. 12. 6. which the owners carried yearly with them to Jerusalem and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse Thou shalt truly tithe all the mârâase of thy seed that thy field bringeth forth year by year are meant of the first of these tithes payed to the Leviâeâ and then those that follow verse 23. And thou shalt eat before the Lord thy God in the place which he shall ââoose to place his name there the tithe of thy corn of thy wine and of thine oyl are meant of the second tithe spent in their holy feasts or if both verâes are meant of one and the same tithe then doubtlesse they are both meant of the second tithe for neither vvâre the first tithes carried up to Jerusalem nor had the owners any power to eat of them Vers 23. And thou shalt eat before the Lord thy God in the place which he shall choose c. The tithes here appointed to be eaten by the people in the place which God should choose cannot be meant of the tithes which were yearly paid to the Levites Numb 18. 24. but were a second tithe as is shown in the foregoing note and the like must be held concerning the firstlings of their herds and slocks here mentioned of which see the note upon châp 12. 17. As for the last clause of the verse where a reason is rendered why the Lord did enjoyn them to go up to the place which he should choose and there to feaât together with these their holy things namely that they might learn to fear the Lord their God alwayes the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of it self a good means to keep their hearts in a continuall aw and reverence of God and 2. because when they went up to Gods holy place the Priests were wont to instruct them in the law and the proâises concââning the Messiah according to the dispensation of those darker times and in their sacrifices they beheld a shadow of their redemption by him all which must needs conduce much to teach them to fear the Lord their God Vers 24. And if the way be too long for thee so that thou art not able to carry it c. In these words there is an exception added to the former law to wit that in case they dwelt very farre from the house of God and their tithes and firstlings were so much in
promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâited in the land of Canaan which Eleazar the Priest c. distributed for iâhâritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
seen the Lord my God and so able to look after him And indeed this phrase which she useth of looking after him seemeth to have reference to her gazing after him when he ascended up from her and by this phrase it is likely she expresseth her beholding God rather then by any other because at his departing he manifested his glory more then before which made her gaze after him as the angel did to Gedeon and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord And Gedeon said Alas O Lord God for because I have seen an angel of the Lord face to face Judges 6. 22. Christ at his ascension which made the angels say Ye men of Galilee why stand ye gazing up into heaven Acts 1. 11. This I conceive is the plain meaning of this place Yet there is another exposition which seems not improbable namely that Hagar doth in these words acknowledge the mercy of Gods preventing grace in that he âad taken care of her even when she minded not him and blames her own blockishnesse and disregard of Gods providence over her Have I here saith she looked after him that seeth me as if she had said God hath long watched over me for good and I never regarded it it is vvell that yet at length through Gods preventing grace in appearing to me here in my distresse I have been quickened to take notice of his fatherly care over me and so to look after him that seeth me Vers 14. Whârefore the well was called Beer-lahai-roi That is the well of him that liveth and seeth me and thus Hagar makes the name of this well a memoriall to all posterity how the eye of the ever-living God did vvatch over her in the time of her affliction CHAP XVII Vers 1. I am the almighty God walk before me and be thou perfect That is I am thy God almighty and all-sufficient to do all those great things which I have promised thee however impossible they may seem in the eye of reason and whatever can be expected from me and therefore trust in me and let thy whole conversation be alwayes as in my presence perfect that is upright and sincere to do all that I have commanded thee Vers 4. And thou shalt be a father of many nations This is meant both of Abrams naturall posteritie for out of his loyns came the Ishmaelites the Edomites and many other nations by the children of Keturah and also of all Christian nations in the world as Paul expoundeth it Rom. 4. 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many nations Gal. 3. 28. Ye are all one in Christ and if ye be Christs then are ye Abrahams sâed and heirs according to the promise Vers 5. Neither shall thy name any more be called Abram c. Abram signifieth a high father and the fiâst letter of Hamon an Hebrew word signifying a multitude being put to it maketh Abraham as if it were Abrahamon that is a high father of a multitude of nations Vers 10. This is my Covenant c. The circumcising of the Israelites male children here enjoyned Abraham and his posterity is said to be Gods covenant because it was a token of the covenant as is expressed in the following verse a signe and seal both on Gods part that he would give them the Lord Christ the promised seed out of the loins of Abraham and in him accept of them for his peculiar people forgive their sinnes and cleanse them from their naturall corruptions which was signified by the paring away of their foreskins and on their part that they would believe in this their Messiah and as Gods peculiar people put off the old man with all his deceiveable lusts and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life and therefore is circumcision called the sâal of the righteousnesse of faith Rom. 4. 11. Vers 13. And my covenant shall be in your flesh c. That is Circumcision shall be in your flesh unto the coming of the Messiah as long as ever the Church shall continue onely in thy naturall seed for an âverlasting covenant that is for a signe of that everlasting covenant which I have made with you for though the outward signe was changeable yet the covenant it self remaineth one in substance for ever Vers 14. And the uncircumcised man-child whose flesh of his foreskinne is not circumcised that soul shall be cut off c. That is That man who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision shall be cut off from his people and that because as is expressed in the following words such men had broken and wilfully despised Gods âovenant which cannot be said of infants dying in their infancie Now the cutting off from Gods people here threatned was 1. that God would not reckon him one of his people nor receive him hereafter into the societie of the Saints in heaven and 2. that the Israelites were to esteem also of him as an heathen for that the Magistrate was appointed to cut off such an one by the sword we do not any where certainly find Vers 15. Thou shalt not call her name Sarai but Sarah The same letter is added to her name that was to her husbands before that it might be to both a pledge and signe of the same promise to wit that out of them should come a multitude of people which the name also in part signifies for Sarah signifies a Lady or Princesse Vers 17. Then Abraham fell upon his face This bowing of himself was not onely an expression of reverence but also of thankfulnesse and was therefore a signe that he believed what God now promised And laughed He laughed not at the promise as thinking it a fable and concluding it impossible but as being overjoyed and even amased with those welcome tidings Rom. 4. 19. And being not weak in faith he considered not his own body now dead c. nor yet the deadnesse of Sarahs wombe And said in his heart Shall a man-child be born to me c. By this it appears that his carnall reason began to struggle against his faith neither yet is this contrary to that which the Apostle saith Rom. 4. 20. That he staggered not at the promise of God through unbelief for he did not stand in suspence whether he should believe the promise or no he did not thus stagger but even whilest he imbraced the promise with joy his reason made this objection and thereby his faith becomes more glorious that his carnall reason thus opposing it self yet his faith prevailed so
he revealeth his secrets unto his servants the prophets Vers 21. I will go down now and see c. This is a figurative speech usuall in the Scriptures wherein God stooping to our capacity speaks of himself after the manner of men He being every where present cannot move from one place to another and knowing and seeing all things needs not make any search or inquisition to inform himself yet thus is he pleased here to speak of himself 1. To shevv that there vvas manifest and just cause for the Lords severitie in punishing the Sodomites as aftervvards he did 2. To intimate hovv patient and long-suffering the Lord vvas tovvards them and hovv unvvilling to destroy them had they not been so extremely and desperately bad as they vvere and 3. To teach Judges by his example not to punish rashly but alvvayes to try and examine causes before they passe sentence Vers 22. But Abraham was yet before the Lord. In the beginning of the chapter vers 2. mention is made of three men that appeared to Abraham as he sate in his tent doore to vvit the Lord Christ vvho is often in this chapter called Jehovah and tvvo angels that attended him and vers 16. that they vvent avvay from Abrahams tent and that Abraham accompanied them But novv the Lord having as they vvent along imparted to Abraham vvhat he meant to do to Sodom tvvo of the three vvent avvay tovvards Sodom to vvit the tvvo angels as they are expressely called chap. 19. 1. And there came two angels to Sodom and the third vvho is here called the Lord Jehovah stayed still vvith Abraham and that as these vvords seem to imply because Abraham though they had as it vvere dismissed him and taken their leave of him yet stood still before the Lord as men use to do that being to part yet stirre not because they have somevvhat to say and so the Lord abode still vvith him and condescended to heare the requests vvhich he made for that sinfull citie Vers 25. That be farre from thee to do after this manner to slay the righteous with the wicked c. The righteous are sometime taken away in the same publick calamitie together with the wicked but the end is diverse the one are taken away by the hand of justice the other in mercy as the chaff and wheat are beaten by the same flail Now God had spoken of the Sodomites as men to be destroyed by his hand of justice and in a way of vengeance and in this sense does Abraham reply assured that God would not so cut off the righteous with the wicked CHAP. XIX Vers 2. ANd they said Nay but we will abide in the street c. Thus by this civill refusing at first the courtesie prosfered they make the better tryall of the affection of this holy man and besides it is likely their purpose was indeed to abide in the streets that so they might observe the manners of the people had not Lot been so importunate with them Vers 3. And they did eat See chap. 18. vers 8. Vers 4. But before they lay down the men of the city even the men of Sodom compassed the house round c. Doubtlesse the outward appearance of the two angels that were come to Lot was as of young men of rare and extraordinary beauty and comlinesse of person whereof there being notice taken by some of the profane inhabitants of the city the report thereof was soon spread abroad in the city and so presently they flocked together from all places and joyned together in this horrible and abominable attempt which is here related Vers 8. I have two daughters which have not known man let me I pray you bring them out unto you c. Questionlesse this prosfer of Lots was unwarrantable and sinfull for though in evils of punishment we may chuse a lesse to avoid a greater yet in the evils of sinne all choice is unlawfull if we may not do evil that good may come of it Rom. 3. 8. much lesse may we do any evil to prevent others from doing some greater evil It would not have been lawfull for Lots daughters to have yielded themselves to have been defiled by these varlets thereby to have taken them off from that fouler sinne of Sodomy which they had resolved upon much lesse was it lawfull for him to resolve that he would bring them forth and deliver them up to the lust of this rabble that they might do what they list to them for he had no such power over his daughters especially if he had already espoused them to husbands though they were not married as many Expositours think he had But yet it was no wonder at all that Lot though a righteous man 2. Pet. 2. 7. and highly beloved of God should thus forget himself considering 1. that in such a sudden disturbance caused by the fear of such a horrid villany so violently pursued he could scarce have so much liberty as to ponder any thing that came into his mind 2. that his zealous care for preserving his guests against such a horrid wickednesse might so farre transport him as to make him on a sudden judge it better to yield to any thing then to give way to their detestable desires and 3. that he might deceive himself with a vain hope that in this strange proffer made by a father they would reade so much of the grievous distraction of his mind as would make them relent and neither desire what he had proffered nor prosecute what they had at first desired Vers 9. This one fellow came in to sojourn and he will needs be a judge By this it may appear that Lot had not onely grieved inwardly and vexed his righteous soul with the unclean conversation of these wicked men but had also as occasion was offered reproved them for their wickednesse and done what he could to teach them better and to disswade them from those lewd courses which were otherwise likely to bring Gods judgement upon them and hence it is that they now twit him with taking upon him to be a judge amongst them and with thinking a stranger though he were to govern them and to order them in every thing as he pleased Vers 11. And they smote the men that were at the doore of the house with blindnesse Their continuing to seek for the doore and departing home when they had wearied themselves in vain argues that they were not utterly deprived of sight onely their eyes were dazled in such a manner that they were as men blind in regard of that object they looked after though they saw other things they could not see his doore or happely though they saw the doore before them they knew not where it stoââ nor how to come at it Vers 14. And spake unto his sonnes in law Some understand this of certain men in the city that were contracted to his two virgin daughters of whom mention was before made vers 8 and that they were
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâgne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâsieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sânne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâturah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
of his affliction that he remained there and ran not avvay to his father again or else that vvhereas some servants are imployed in more servile businesses abroad Joseph in regard of his ingenuitie was imployed at home in the house Vers 4. And Joseph found grace in his sight and he served him c. This is his first advancement that he is taken to attend upon his masters person the next is that he was made his steward and had all committed to his hands Vers 6. And he knew not ought he had That is he suffered all things to be at Josephs disposing and so was without all care himself onely eating and drinking such things as were provided for him Vers 14. See he hath brought in an Hebrew to mock us The more to âxasperate her husband against Joseph both here to the servants and afterward to himself ver 17. she layeth the blame of her being so used upon his folly in bringing such a one into the house See saith she showing his garment unto the servants he hath brought in an Hebrew unto us so she nameth him in contempt for the Hebrews were an abomination to the Egyptians chap. 43. 32 to mock us that is by a dishonest attempt to dishonour and disgrace us To make the more shew of modestie she useth the most modest terms she can devise in speaking of his pretended attempt to ravish her Vers 20. And Josephs master took him and put him into the prison Though Joseph questionlesse pleaded his innocency and made known to his master the truth of the businesse yet having never formerly suspected his wife of incontinencie no marvel it is though he believed his wife and not him and so in his rage cast him into prison rather we have cause to admire the providence of God in restraining him so farre that he did not presently in his rage fall upon him and kill him especially if we consider how violent the rage of jealousie is and that he was a heathen not awed with the fear of God and might have done what he pleased to his servant Vers 21. But the Lord was with Joseph and gave him favour in the sight of the keeper of the prison At first he was more hardly used Psal 105. 18. whose feet they hurt with fetters he was laid in iron but was by degrees perhaps not altogether at last without Potiphars consent allowed more libertie and kindnesse CHAP. XL. Vers 4. ANd the captain of the guard charged Joseph with them That is Potiphar Josephs master whereby is evident that either by finding just cause at least to suspect that his Mistris had accused him falsly or by some other means his wrath was asswaged so that now himself appoints Joseph to this imployment Vers 5. And they dreamed a dream both of them each man according to the interpretation of his dream That is no vain dreams but significant containing predictions of things which did accordingly come to passe Vers 6. And behold they were sad So dreams and visions sent of God use much to affect men Gen. 41. 8. Pharaoh slept and dreamed c. and it came to passe in the morning that his spirit was troubled Dan. 2. 1. Nebuchadnezzar dreamed dreams wherewith his spirit was troubled Mat. 27. 19. For I have suffered many things this day in a dream c. Vers 8. And there is no interpreter of it That is being prisoners they could not go to the southsayers and wise men of Egypt as that people was wont to do Gen. 41. 8. And it came to passe in the morning that his spirit was troubled and he sent and called for all the Magicians of Egypt and all the wise men thereof Are not interpretations of God tell me them c. Joseph finding by the instinct of Gods spirit that he should be able to interpret their dreams and having happely had experience formerly that God had given him this extraordinary gift he bid them tell him what their dreams were Vers 15. For indeed I was stolen away out of the land of the Hebrews That is out of the land of Canaan wherein the children of Abraham the Hebrew dwelt and to whom it was to come for an inheritance thus he speaks by faith in Gods promises And observable it is that though he made known that he was stolen avvay yet he mentions not by vvhom it vvas done as having respect to the credit of his brethren and fathers family CHAP. XLI Vers 1. ANd it came to passe at the end of two full years that Pharaoh dreamed c. That is after he had expounded the Butlers Bakers dreams thus was the faith and patience of this dear servant of God the better tryed that he might be an example unto others to wait patiently upon God in long-continuing afflictions and withall he was taught not to ascribe his deliverance to the favour of this Courtier who never minded him so long a time together but to the watchfull care and providence of God over him Vers 2. And behold there came up out of the River seven well favoured kine c. The ordinary means of the fruitfulnesse or barrennesse of Egypt was from the overflowing as it was much or little of the river Nilus therefore are both the fat and lean kine said to come out of the river Neither could any thing be fitter to represent the plenty or scarcity of a land then were these visions of kine and ears of corn because indeed corn and cattle are the two principall things which a land yields for the use of man and where these abound the scarcitie of other things is but little felt Vers 5. And behold seven ears of corn upon one stalk c. A clear signe of incredible plenty Vers 8. Pharaoh told them his dream but there was none that could interpret them unto Pharaoh Thus God maketh the wisdome of the wise to perish Isaiah 29. 14. For the wisdome of their wise men shall perish Vers 9. I do remember my faults this day It was not doubtlesse without a speciall providence that the chief Butler spake not to Pharaoh concerning Joseph till he had made triall of the Magicians and Wise men of Egypt and could receive no satisfaction from them for this must needs make Pharaoh to prize Joseph the more and so it made way to his advancement As for the complement wherewith the chief Butler begins his speech to Pharaoh it was doubtlesse to curry favour with his great Lord and Master lest the mention of his imprisonment should seem to be spoken out of discontent for that which he then suffered as Kings are full of jealousies in this kind by this humbling of himself Courtier-like I do remember my faults c. he seeks to prevent all suspicion that might arise in the Kings mind in this regard Vers 16. God shall give Pharaoh an answer of peace An expression of his hope or desire namely that his dream should be a prediction of nothing but peace
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châp 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward âled into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâd thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâs of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâe his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâre above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
where the Lord threatens this as a great judgement to Egypt The fishers also shall mourn and all they that cast angles into the brooks shall lament and they that spread nets upon the waters shall languish and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice It is not meet for us so to do saith Moses for we shall sacrifice the abomination of the Egyptians c. Secondly it deprived them of drink for they used to drink the waters of Nilus in Egypt Jer. 2. 18. What hast thou to do in the way of Egypt to drink the waters of Sihor c there being very seldome any rain in that countrey Deut. 11. 10 11. The land whither thou goest in to possesse it is not as the land of Egypt from whence ye came out where thou sowedst thy seed and wateredst it with thy foot as a garden of herbs But the land whither ye go to possesse it is a land of hills and valleys and drinketh water of the rain from heaven And the Egyptians shall loath to drink of the water of the river The Israelites were therefore free from this plague also as from others after Exod. 8. 22. And I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there c. Vers 22. And the Magicians of Egypt did so with their inchantments But whence had they waters since already they were all turned into bloud surely either from the land of Goshen where it was likely the waters were not turned or rather from the pits which the Egyptians digged ver 24. And all the Egyptians digged round about the river for water to drink for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen CHAP. VIII Vers 3. ANd the river shall bring forth frogs abundantly which shall go up into the house of thy servants and upon thy people c. By expressing these persons that should be plagued with these frogs the exempting of Israel seems to be implyed as after it is plainly expressed ver 22. And I will sever in that day the land of Goshen in which my people dwell c. Vers 4. And the frogs shall come up both on thee c. The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague Vers 8. Intreat the Lord that he may take away the frogs from me and from my people Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague yet this of the frogs was more grievous then that against the first they found some help though not without great trouble by digging for fresh water round about the river chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use but now against this plague of the frogs they could find no way to help or ease themselves no not the greatest of them all and therefore this forced Pharaoh to stoop a little and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them Vers 9. And Moses said unto Pharaoh Glory over me The most conceive this to be spoken of the honour which should be done unto Pharaoh that he should prescribe the time himself when the frogs should be taken away But I rather think that it is such a kind of yielding to his desire wherein Moses doth also imply his fear concerning the event that Pharaoh would brag and boast when he had got the frogs removed and not keep promise with him in letting Israel go When shall I intreat for thee c. That is that you may know that it is the mightie work of God and that it is not by chance or by any naturall means that the frogs are destroyed prescribe the time your self when they shall be destroyed and at that very time it shall be done Vers 10. And he said To morrow He was so loth to be beholding to God or Moses that he rather chooses to endure thâ plague till next day that he might make tryall whether they might not go away of themselves hoping that they came by some naturall cause and so would again go away Vers 14. And they gathered them together upon heaps God could have driven them into the river again or have caused them to vanish away but thus it pleased him to let them remain as a spectacle unto the Egyptians both to shew that it was a true miracle and by their ill favour to put them in mind of their sinne that made them stink before God Vers 16. And the Lord said unto Moses Say unto Aaron c. Because Pharaoh had mocked God promising and then not performing the Lord to manifest his indignation commands his servant to strike now without giving him warning beforehand as at other times what he meant to do Stretch out thy rod saith he and smite the dust of the land that it may become lice c. and thus again too he trampleth on the pride of the Egyptians punishing them by such base and contemptible creatures Vers 17. All the dust of the land became lice c. That is the dust in every part of the land for it is an hyperbolicall speech Vers 18. And the Magicians did so with their inchantments to bring forth lice and they could not The Lord disables them in making this smallest and basest creature for their greater confusion and so the folly of these their Wisemen was made manifest to all men 2. Tim. 3. 9. Vers 20. Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water c. It seems to have been usuall with Pharaoh in the morning to go forth unto the waters either for his health and pleasure or rather of a superstitious mind as attributing divine honour to the river Nilus There therefore Moses is appointed to meet him both because he had no accesse into Pharaohs presence in his palace and also that withall his threatning him with the ensuing plague might be the more publick Vers 21. Behold I will send swarms of flies upon thee c. That is mixt swarms of wasps hornets and all kind of flies Psal 78. 45. He sent divers sorts of flies amongst them The houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are That is the ground whereon the Egyptians are the meaning is that they should be on all the land whereon the Egyptians dwelt but not in Goshen where the Israelites dwelt as in the following verse is expressed and this exemption of Israel is here first mentioned to put Pharaoh in mind of it as a most remarkable thing which if he would well think on must needs work upon his conscience Vers 24. And the Lord did so and there
came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of sâall dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou canât not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a
mill That is grinding at the mill seâ chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ disturbance among them but should all quieâly take their rest in their beds This is spoken as it were in opposition that which Mosâs had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered âhat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâerward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of âhe world For as these lambes were taken away from the rest of the flock so was Chriât taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâl shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâre the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâriam the prophetesse the sister of Aaroâ c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâof Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâes are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their âlesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâe our fill of it Doubtlesse considering their hard bondage we
how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâsired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an âphah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
they might not at all take for pawns whereof an instance is given Deut. 24. 6. No man shall take the nether or upper milstone to pledge And indeed this which is here enjoyned that they should at the going down of the sunne deliver back their neighbours bed-clothes which they had taken for a pledge it was all one in effect as if they had been enjoyned not to take any such necessaries of them to pledge for doubtlesse it is meant of an absolute restoring them without any expectation of receiving them again there being nothing fonder then that which some would have to be the meaning of these words that every night the lender was to restore them these pledges for their use and then in the morning to take them back again which would have been a continuall trouble to the lender without any the least advantage to him and if they must absolutely restore them at sunne-setting it was to no purpose to take them at all But however all this must be understood of the pawns of poore people that had not variety and so were forced to pawn those things which they could not be well without when the time came that they were to use them and not of rich men that had variety as is evident Deut. 24. 12. If the man be poore thou shalt not sleep with his pledge where also another Law is given concerning pawns ver 10 11. to wit that the lender might not go into his brothers house and take what pawn he pleased but must stand abroad and take that pledge which should be brought out to him Vers 28. Thou shalt not revile the Gods c. That is those that sit in the place of judgement the judges as it is in the margin of our Bibles for so it is explained in the following clause nor curse the ruler of thy people for these in the Scripture are called Gods as Psal 82. I have said Ye are Gods c. to wit because they are Gods Vicegerents upon earth and they have as it were an impression of Gods majesty upon them in whose stead they are and whose name they bear And hence I conceive it is evident that S. Paul spake that ironically Act. 23. 5. I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the Ruler of the people for could we conceive that S. Paul knew not the high priest which is altogether unlikely yet he knew that he was one of the judges for so much his own words discover Sittest thou to judge me after the Law and commandest me to be smitten contrary to the Law So that it was no excuse for him to say he knew not that he was the high priest because however being one of the judges it was against this Law to revile him And therefore I say though perhaps those that heard him speak those words understood that he spake them by way of excusing himself yet he spake them ironically by way of derision and scorn as disdaining that he should be accounted Gods high priest or should sit in the seat of justice that would so unjustly command his officers to smite him on the mouth which will yet seem the more probable if we consider how farre that Ananias was of whom he spake from having any true right to that place and power to which he pretended when Christ had abolished the Legall priesthood Vers 29. The first-born of thy sonnes shalt thou give unto me See the notes upon Exod. 13. 1 2 and 13. Vers 30. Seven dayes shall it be with his damme on the eighth day thou shalt give it me To wit because till the eighth day it was not fit for the priests use for whom the first-born of their cattel were intended yet doubtlesse when they saw cause they might keep them a while longer so they did not delay the bringing of them as being unwilling to give them to the Lord nor were bound precisely to the eighth day onely they might not bring them sooner for so we find it was in the like case of bringing their sacrifices Lev. 22. 27. It shall be seven dayes under the damme and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers 38. Neither shall ye eat any flesh that is torn of beasts in the field c. This restraint of the Israelites from eating that which was torn of beasts was 1. because all flesh of beasts that was not rightly purified from the bloud was unclean by the Law 2. because the bodies of clean cattel became legally unclean by being torn by wild beasts of prey which were all unclean and 3. to teach the Israelites by abhorring the flesh of beasts thus killed to abhorre all rapine and cruelty as sinnes most odious in the sight of God CHAP. XXIII Vers 1. THou shalt not raise a false report Some reade this clause as it is in the margin Thou shall not receive a false report The word in the originall will bear both interpretations and indeed if it be a sinne to raise that is to be the first authour of a false report then must it needs be also a sinne to receive such a report and so to carry it and spread it abroad amongst others Put not thine hand with the wicked to be an unrighteous witnesse That is afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate for he that lends a helping hand to the furtherance of any such wickednesse may in that sense be said to put his hand to it Yet because it is manifest that the Lord here speaks of helping by bearing false witnesse it may well be that this phrase put not thine hand may be used here with reference to that ancient rite of mens putting forth their hand to lay it upon something when they were to take an oath as Abrahams servant put his hand upon his masters thigh Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear Vers 2. Neither shalt thou speak in a cause to decline after many to wrest judgement That is neither must the judge respect the multitude of the parties friends upon whom sentence is to passe nor the multitude of the judges that consent to wrong judgement nor must witnesses or any other either for fear or favour of the many oppose the truth Vers 4. If thou meet with thine enemies ox or his asse agoing astray thou shalt surely bring it back to him This is also meant of bringing home any other thing that is lost Deut. 22. 3. In like manner thou shalt do with his asse and so shalt thou do with his raiment and with all things of thy brothers which he hath lost c. Vers 5. If thou see the asse of him that hateth thee lying under his burden c. This is also meant of relieving the cattel any way endangered Vers 7.
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moânt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ reade of seventy Elders that wâre chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâcob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâus presence for never man saw God nor can see him 1. Tim. 6. 16. Whom ãâã man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the âân appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâg up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer ând clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The âabernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thârefore was this holinesse in his garments to cover the pollution of his own pârson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâs 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thây shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his âedeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
in the Scripture to expresse that which is desired by way of interrogation Thus Art thou come hither to torment us before the time Matth. 8. 29. is expressed by saint Luke I beseech thee torment me not Luk. 8. 28. Moses had no purpose to expostulate with God but humbly to desire him to be pacified towards them to which end he presseth him here with this argument that he had brought them forth out of the land of Egypt with great power and a mighty hand intimating that all this would be lost if he should now destroy his people Vers 15. The two tables were written on both their sides c. On the two inward or foresides not within and without Vers 16. And the tables were the work of God c. Implying how hainous the peoples sinne was which deprived them of such a jewel Vers 17. There is a noise of warre in the camp This speech of Joshuas prâveth that he had neither been in the cloud with Moses when the Lord told him of the peoples sinne nor in the camp with the Israelites but had waited on the upper part of the hill till Moses came down in which time it is like that he was fed with Manna Vers 19. And Moses anger waxed hot and he cast the tables out of his hands c. In an holy anger yet not unadvisedly but by the motion of Gods spirit as may seem by his relation of it again Deut. 9. 16 17. And I took the two tables and cast them out of my hands and brake them before your eyes For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne Vers 20. And burnt it in the fire and ground it to powder c. That is he not onely melted it but by burning it in the fire made it brittle or âit to be beaten or ground to powder yea to powder even as small as dust Deut. 9. 21. And I took your sinne the calf which ye had made and burnt it with fire and stamped it and ground it very small even untill it was as small as dust c. that it might be utterly abolished And made the children of Israel drink of it How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount which was the onely water they had in that place for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol but therefore onely is it said that he made the children of Israel drink of it because he cast it into the water whereof they drank daily Now this was done 1. to make them ashamed of their golden God which must come to be their food first and excrements afterwards 2. to terrifie them by causing them to drink as it were the matter of their damnation Vers 24. Then I cast it into the fire and there came out this calf As one that would have said if he durst that the calf came out beside his intention I do not think Aaron hoped or meant to perswade Moses to this but fain he would have said something in his excuse if he knew what and therefore being inexcusable by a poore dry and slender narration he seeks however to colour and extenuate the fact Vers 25. And when Moses saw that the people were naked c. By this sinne they were become naked both in regard of the dishonour and shame it was to them and also because it had provoked God to cast them off and so they were bereaved of his grace and protection and as naked unarmed men exposed to be devoured by their enemies which when Moses saw and considered he labours by punishing the ring-leaders and so by bringing the rest to repentance to appease Gods wrath c. Vers 26. Then Moses stood in the gate of the camp c. A place of enterance into the camp where he stood 1. because it was as afterward in cities the place of judgement 2. because the avengers were to passe from gate to gate 3. as withdrawing himself from a cursed people as for the same cause he did the like Exod. 33. 7. Who is on the Lords side let him come unto me When Moses used these words in summoning those to come in that should be imployed in punishing the people his meaning doubtlesse was that those that had not consented to this wicked fact of the people though even they also had sinned because for fear they did not oppose themselves but did sincerely and seriously detest what was done and grieve for it and would now therefore take Gods part against the offenders to do in this cause what God should require should assemble themselves together and come unto him And all the sonnes of Levi gathered themselves together unto him The Levites onely came or at least they together with the rest that were innocent came and that by speciall instinct of Gods spirit who had appointed them to the priesthood And they came all that is in a manner all for some of them were punished with the rest Deut. 33. 9. Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor knew his own children Vers 27. And slay every man his brother c. That is Moses commanded the Levites that as they went through the camp from one gate to the other they should slay all they met with or rather all the ring-leaders and principall offenders in this great transgression who were well known and would be busie abroad whilest the penitent for shame kept within not sparing for favour either brother companion or neighbour or any other that were dearest unto them Now whereas it may be objected that if they were appointed to slay all they met with there would be danger of killing some that were guiltlesse To this is answered 1. that happely when Moses proclaimed Who is on the Lords side let him come unto me all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text because they were the men that were afterward imployed in punishing the offenders and if this were so there could be no danger in slaying the innocent 2. that God who injoyned this did by his providence so order it that none but the guilty should come in their way to be slain by them Vers 29. For Moses had said Consecrate your selves to the Lord c. One reason is here given why the Levites did so readily undertake this dangerous service and so impartially execute Gods command upon those that were tied to them by the nearest bonds to wit because Moses had told them that hereby they should so âonsecrate themselves to the Lord and offer a sacrifice as it were so pleasing to him that
thousand seventy one pound weight of silver which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money Vers 29. And the brasse of the âffering was seventy talents and two thousand and foure hundred shekels That is allowing three thousand shekels to a talent two hundred and twelve thousand and foure hundreâ shekels of brasse and this counting twenty five shekels to a pound weight amounts to eight thousand foure hundred ninetie six pound weight of brasse whereby it is evident that there was not so much brasse as silver and therefore surely the pillars were made of wood and onely covered over with brasse See chap. 27. ver 9. CHAP. XXXIX Vers 1. ANd of the blew and purple and scarlet they made clothes of service c. See chap. 31. 10. Vers 43. And Moses blessed them That is he not onely commended both the people and workmen and prayed God to blesse them but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL Vers 9. ANd thou shalt take the anoynting âyl and anoynt the tabernacle c. The performance of this see in Levit. 8. 10. Vers 10. And thou shalt anoynt the altar c. And sprinkle thereof upon the altar seven times See Levit. 8. 11. Vers 15. For their anoynting shall surely be an everlasting priesthood c. So that their children after them shall not need to be anoynted but shall executâ the office by reason of this unction of their fathers onely the high priests were anoynted in the generations following Vers 17. And it came to passe in the first moneth c. They went out of Egypt the fifteenth of the first moneth and now the next year upon the first day of the moneth the tabernacle is erected so that there wanted now but fifteen dayes of a full yeare since they left Egypt Vers 27. And he burnt sweet incense thereon c. As supplying at present the priests office ANNOTATIONS On the third book of MOSES called LEVITICUS CHAP. I. ANd the Lord called unto Moses c. This word and sheweth the immediate connexion of this book of this story upon that wherewith the foregoing book of Exodus was concluded namely that after the tabernacle was reared Aaron and his sonnes consecrated to the office of the priesthood and the cloud descended upon the tabernacle immediately God spake to Moses from the mercy-seat out of the tabernacle for into it Moses was not able to enter because the glory of the Lord filled it and so informed him how Aaron and his sonnes should carry themselvâs ân the priesthood c. Vers If any man of you bring an offering unto the Lord c. That is any sacrifice whatsoever This is a generall rule concerning all sacrifices to wit that none must be offered but of the herd or flock that is if they were cattel they intended to offer for if they intended an offering of birds what they must be is expressed afterwards vers 14. Vers 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish Here the Lord first gives directions for burnt-offerings which were indeed the chief of all their sacrifices and so called because they were all wholly burnt upon the altars whereas of other sacrifices some part onely was burnt upon the altar and the other parts were otherwise disposed of And the direction that is here first given concerning these is that if a burnt-offering were to be offered of the herd it must be a male without blemish that it might be the fitter to figure forth Christs perfection in himself and ours in him who being perfectly holy and free from the least blemish of sinne He did no sinne neither was guile found in his mouth 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf that so he might present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 27. for saith the same Apostle Heb. 9. 13 14. If the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God And so again Saint Peter saith Ye know that ye were redeemed with the precious bloud of Christ as of a lamb without blemish and without spot 1. Pet. 1. 18 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services Vers 3. He shall offer it of his own voluntary will at the doore of the tabernacle That is he that will offer a burnt sacrifice he must do it voluntarily of his own mind and not be forced to it and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation that is at the doore of the court close within which the brasen altar for burnt-offerings stood The first of these might signifie the freedome of Gods grace in giving his sonne and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls but principally doubtlesse it was to teach them that in all service done to God it must be done freely and willingly or God will not accept of it The second was appointed to signifie that their sacrifices and so consequently any service that we perform were onely in and through Christ sanctified and made acceptable to God The tabernacle was a type of Christ that greater and more perfect tabernacle not made with hands Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father Vers 4. And he shall put his hand upon the head of the burnt-offering This was to testifie First that he acknowledged himself guilty of death Secondly that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul that all his sinnes should be laid upon it and so it should suffer death as it were in his stead in all which notwithstanding they that did this had not respect so much to the beast slain in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners as to Christ of whom these sacrifices were types who took upon him our sinnes and the curse due to our sinnes when he died for us Thirdly that he desired and would indeavour to consecrate himself wholly to Gods service as now he gave this sacrifice wholly to be offered upon the altar to the Lord crucifying all his sinnefull lusts and affections and yielding up his whole man to the obedience of Gods will in all things whatsoever And it shall be accepted for him to make
There was a meat-offering that was alwayes to be joyned with their burnt-offerings for which direction is given elsewhere but here direction is given onely for voluntary meat-offerings and therefore it is said When any will offer a meat-offering c. neither is there any set quantity here appointed but it is left free to the offerer to bring what he pleased whereas for the meat-offering that was brought together with their burnt-offerings of the herd or of the flock there is an expresse law how much there should be of it to wit a tenth deal of flower mingled with the fourth part of an hin of oyl Numb 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were both to make atonement for them and also to testiâie their consecrating of themselves to God but withall particularly they were by way of acknowledgement that all their provision they had of his bounty So then the meat-offering signified First Christ his oblation of himself of which the Apostle speaks Ephes 5. 2. Christ hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour and again Heb. 10. 8 9 10. When he said Sacrifice and offering and burnt-offerings and offering for sinne thou wouldst not neither hadst pleasure therein which are offered by the law Then said he Loe I come to do thy will O God! He taketh away the first that he may establish the second By the which will we are sanctified through the offering of the body of Jesus Christ once for all Secondly Christians wonne to God by the Gospell and then consecrated to his service Esay 66. 20. They shall bring all your brethren for an offering to the Lord out of all nations to my holy mountain Jerusalem saith the Lord as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly all our Evangelicall sacrifices of prayer and praysing God with other services done to the Lord and to his saints for his sake Mal. 1. 11. In every place incense shall be offered unto my name and a pure offering And last of all more particularly their acknowledgement of Gods bounty in all the food they injoyed and therefore it was that in all these meat-offerings they are appointed to bring fine slowre without any mixture of branne to signifie the purity of all Evangelicall sacrifices He shall poure oyl upon it and put frankincense thereon The oyl poured upon the flowre figured the graces and comfort of the holy Ghost whereby we serve God with a willing mind and a chearfull spirit Ye have an unction from the holy one saith the Apostle speaking of this oyl of Gods spirit 1. John 2. 20. and the sweetnesse both of the oyl and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Ephes 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices Jer. 6. 20. To what purpose cometh there to me âncense from Sheba and sweet calamus from a farre countrey your burnt-offerings are not acceptable nor your sacrifices sweet unto me Vers 2. And the priest shall burn the memoriall of it upon the altar That is the handfâll which he had taken out of the meat-offering which should in stead of all put God in mind which is spoken of God after the manner of men of all this offering which the offerer had given to the Lord and of the covenant which he had made to accept it and withall be a memoriall to the offerer that he acknowledged all the store he had to be from God and therefore to be consecrated wholly to his service and that God would take in good part the offering he had now brought him Vers 3. And the remnant of the meat-offering shall be Aarons and his sonnes To eat the same in the Sanctuary Levit. 6. 16. And the remainer thereof shall Aaron and his sonnes eat with unleavened bread shall it be eaten in the holy place in the court of the tabernacle c. It is a thing most holy of the offerings of the Lord made by fire And therefore onely to be eaten by the priests that offer it Of other offerings others might eat but of the most holy things whereof part was burnt on the altar onely the priests Vers 4. And if thou bring an oblation of a meat-offering baken in the oven These were prepared and baked within the Sanctuary as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering and the sinne-offering where they shall bake the meat-offering and 1. Chron. 23. 28 29. Their office was to wait on the sons of Aaron c. both for the shew-bread and for the fine flowre for meat-offerings and for the unleavened cakes and for that which is baked in the pan and for that which is fried It shall be an unleavened cake of fine flowre mingled with oyl or unleavened wafers anointed with oyl See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter Vers 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven This must be understood onely of these voluntary oblations part whereof was to be burnt upon the altar for with some eucharisticall or thank-offerings they might bring leavened cakes Levit. 7. 13. as also in the first-fruits Levit. 23. 17. but these were not burnt upon the altar And where leaven was not to be used in the oblation the part remaining the priests might not eat with leaven Levit. 6. 16. because part of the offering was burnt upon the altar Now leaven was thus generally forbidden First to put them still in mind of their deliverance out of Egypt a type of their redemption by Christ Secondly to teach them to worship God as he had appointed and to know that all humane devices therein are an abomination to God Thirdly to shew the perfect purity of Christ in whom there was not the least leaven of sinne and the sincerity that must be in our evangelicall sacrifices for leaven signifieth sinne of all sorts in doctrine and manners distastfull to God and infectious to men Luke 12. 1. Beware ye of the leaven of the Pharisees which is hypocrisie 1. Cor. 5. 8. Let us keep the feast not with old leaven neither with t he leaven of malice and wickednesse but with the unleavened bread of sincerity and truth For ye shall burn no leaven nor any hony in any offering of the Lord made by fire Not onely leaven but hony also is forbidden First because it hath a kind of leavening nature Secondly the more fully to exclude all humane devices in Gods worship the sweetnesse of hony might be a pretence of mixing it with their sacrifices when neither
burning upon the altar all night unto the morning c. Not onely all day but all night also for as the morning burnt-offering burnt till the evening so the evening burnt-offering burnt all night untill the morning And the fire of the altar shall be burning in it That is shall be nourisht continually Vers 10. And the priest shall put on his linen garment c. That is not onely the linen breeches but also the linen coat And take up the ashes which the fire hath consumed with the burnt-offering c. Ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes as meal is said to be ground when the corn by grinding is turned to meal Esai 47. 2. Take the milstâne and grind meal And he shall put them besides the altar See the Notes upon Levit. 1. 16. Vers 11. And carry forth the ashes without the camp unto a clean place The contrary is said toâching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they âake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâe these came from the Lords holy house therefore they were to be laid in a clean place where no dead carkases dung or other filth was laid Vers 12. And the fire upon the altar shall be burning in it c. That so the âire which first came from heaven might in a mânner by the continuall supply of wood be still preserved upon the altar which might signifie 1. the excluding of all humane devices in Gods worship wherein nothing is allowed but is given by direction from heaven And secondly that no sacrifice is accepted with God but what is offered by the spirit that fire from heaven Matth. 3. 11. He shall baptize you with the holy Ghost and with fire And withall the continuing of this fire which at first came from heaven to testifie Gods favourable acceptance of that sacrifice was to teach them that as at first so still he did continually accept of their sacrifices and service as long as they did it according to the direction of his law And the priest shall burn the wood on it every morning Questionlesse they laid on wood upon the altar to maintain the fire thereon not onely in the morning but all the day long especially at even when the evening burnt-offering was to be burnt upon the altar onely there is a particular direction here for laying on wood in the morning because then having cleansed the altar and taken away the ashes they made the fire anew Vers 16. And the remainer thereof shall Aaron and his sonnes eat The males onely because these things being most holy might not be touched but by consecrated persons With unleavened bread shall it be eaten in the holy place That is in the coârt of the Sanctuary for so it is explained concerning the sinne-offering verse 26. In the holy place shall it be eaten in the court of the tabernacle of the congregation Other holy things as the tithes and first-frâits and the shoulder and breast of the peoples peace-offerings c. might be eaten elsewhere and the priests daughters were to have a share therein Numb 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel I have given them unto thee and to thy sonnes and to thy daughters with thee by a statute for ever every one that is clean in thy house shall eat of it But those things that were most holy to wit the priests portion of all sacrifices whereof part was burnt upon the altar were onely to be eaten by Aaron and his sonnes and that in the holy place 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ As for this charge not to eat it with leavened bread see the note upon chap. 2. 11. Vers 20. This is the offering of Aaron and his âonnes c. That is this is the offering that Aaron shall offer unto God in the dây ãâã he is anâinted and which his sonnes successively that shall come to be high prieââs shall offer unto the Lord in the day that they are anointed for it is evident that this meat-offering iâ appointed for the high priest onely for he onely was anointed in succeeding ãâã as is shown before upon Exod. 29. 7. to wit Aaron for the present and that son of his successively that should be anointed high priest in his stead as it is expressed veâse 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall c. That is ever to be offered when any of them came to be high priests Vers 23. For every meat-offering for the priest shall be wholly burnt The priests eating of the sinne-offering sigured the bearing of the sinners iniquity Levit. 10. 17. but because no priest being a sinner could make atonement for himself therefore his meat-offering might not be eaten but is all burnt on the altar to teach him to expect salvation not by himself but onely by Christ Vers 26. The priest that offereth it for sinne shall eat it Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle Vers 27. And when there is sprinkled of the bloud thereof upon any garment thou shalt wash c. viz. casually Now these ordinances peculiar onely to the sinne-offering because that in speciall sort figured Christ who was made sinne for us shadowed the contagion of sinne and our care to cleanse our selves by repentance and faith Vers 28. But the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brasen pot c. Because the liquour wherein the sin-offering was sodden might soak into an earthen pot therefore that must be broken the rather because the losse of breaking it was not great but if it were sod in an iron or brasse pot that was onely to be scoured and rinsed all which was still to shadow forth the contagion of sinne Vers 30. And no sin-offering whereof any of the bloud is brought into the tabernacle c. Namely the sin-offering for the priest and the congregation See Levit. 4. 16. which were burnt without the camp and this might signifie that men cleaving to the legall priesthood and not seeking for the better priesthood of Christ could not be saved CHAP. VII Vers 1. LIkewise this is the law of the trespasse-offering c. For what transgressions the sinne-offering was appointed and for what the trespasse-offering it is hard to determine Some think the trespasse-offering was for smaller sinnes but I rather conceive
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâo Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against âhee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go âlie to Paran why should I be deprived of you boâh in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when âheir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâeir heads nor to rend their clothes nor to go out from the doore of the tabernaclâ ãâã the congrâgation and that first becâuse it was an extraordinary judgemenâ of God that was fallen upon their brethren and they were to testifie their ââbmissiââ thereuâââ by not lamenting their death Secondly because the solemnity and service of the dây might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regârd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâest shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâto the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so âoâemay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâsoever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the âorners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâd this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leât conforming themselves to idolaters in these things they should also grow to a conâormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâfull to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâorted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâe to them is included Vers 36. Just ballances just weights a just ephaâ c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâe Laws delivered ân the former chapter Vers 3. And I will set my face against that man c. That is if any maâ shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their âinnes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable âinnes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâterity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâore thus saith the Lord Beâold against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâd were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâe Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâock or else rather âhey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâo mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
time to sow your seed c. Vers 6. Neither shall the sword go through your land That is ye shall live in peace and shall not be destroyed by the sword of your enemies But yet some Expositours hold that this phrase is here used of the sword going through the land because armies of souldiers are wont to destroy countreys not onely by fighting against them but also by going through them Vers 10. And ye shall eat old store and bring forth the old because of the new That is you shall have such store of old corn even when your new corn is gathered in that you shall not need presently to be spending the new but may still live upon the old store and yet withall your new harvests shall be so plentifull that of necessity you must empty your barns of old corn that you may have room to lay up the new Vers 16. I will even appoint âver you terrour consumption and the burning ague c. These words I will appoint over you imply the unresistablenesse of the judgement because those diseases should come with power and authority from God upon them and so should consume their eyes c. as indeed such diseases being in extremity do oft weaken and darken the sight Vers 19. And I will break the pride of your power That is I will break your exceeding great strength wherein you are wont to pride your selves Vers 20. And your strength shall be spent in vain c. That is though you spend your strength with excessive toyling and moyling in plowing and manuring your ground all will be to no purpose for still your land shall not yield her increase Vers 26. And when I have broken the staff of your bread ten women shall bake your bread in one oven This is mentioned as a signe or effect of the great scarcity of bread that should be in the land that one oven should contain the bread of many families Bread is here called the staff of bread because it strengtheneth mans heart Psal 104. 15. because it is the chief prop and support of mans life So that by breaking the staff of bread is meant the depriving them of this stay of their life by bringing famine and penury upon them as it is evident in other places Moreover he called for a famine upon the land he brake the whole staff of bread Psal 105. 16. and Ezek. 4. 16. Sonne of man behold I will break the staff of bread in Jerusalem that they may want bread and water and of this judgement this is mentioned as a notable effect that ten women that is many families should bake their bread in one oven for ten in the Scripture doth often signifie many as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight This is reckoned as another great signe of scarcity and want that tâe baker should deliver them their bread by weight So it is said Ezek. 4. 16. I will break the staff of bread in Jerusalem and they shall eat bread by weight and with care and they shall drink water by measure and therefore of him whom S. John saw riding upon a black horse which was famine Rev. 5. 6. it is said that he had a pair of ballances in his hand to wit to measure out bread to men because it should be so scarce And ye shall eat and not be satisfied To wit either because of the small quantity or for want of Gods blessing upon the little which they have for so some expound the staff of bread the strength which by the command of God it hath to nourish our bodyes Vers 30. And cast your carcases upon the carcases of your idols That is upon your idols now mangled and broken to pieces for their broken images are here called the carcases of their idols not because they had life before they were broken to pieces but by way of derision to let them see first what goodly gods they had worshipped that should in that day lie tumbled in a heap together with their dead carcases and secondly to intimate that these their idols were as abominable to God as dead stinking carcases are unto men Vers 31. And I will make your citie waste and bring your Sanctuaries untâ dâsolation The tabernacle is called a Sanctuary Exod. 25. 8. and so is the temple also 1. Chron 22. 19. and each of them for the severall distinct places in them the outward court the holy and most holy place was called plurally Sanctuaâies Jer. 51. 51. For strangers are come into the Sanctuaries of the Lords house And besides the Synagogues may be in this word Sanctuaries comprehended alsâ Vers 34. Then shall the land enjoy her Sabbaths c. As resting from ââllage from which she should have rested on the Sabbaths but could not be permitted because of their covetousnesse as also from bearing such wicked wretches under the burthen of whom whilst the earth lay groning it could not enjoy her Sabbaths as she ought for where there is not a resting from sinne the Sabbaths are not truly kept CHAP. XXVII Vers 2. SPeak unto the children of Israel and say unto them c. The Lord having given them laws hitherto concerning the necessary duties of his service concludeth now with this concerning vows and voluntary services When a man shall make a singular vow the persons shall be for the Lord by thy estimation That is when any man shall after a singular manner separate any thing by vow from common use for the Lords service the persons supposing it be some person whether man or woman that is vowed shall be for the Lord according to thy estimation that is they shall be thenceforth the Lords and accordingly either they shall be set apart to the Lords service or else they shall be redeemed according to thy estimation to wit according to that value which the priests by the direction which thou Moses shalt now give shall set upon them for it was Moses to whom the Lord now spake but it was the priest that did value that which was vowed as is evident ver 12. though according to that direction which Moses by Gods command did now prescribe them Now for these vows of persons we must know that they were usually made in time of some affliction or distresse as when married persons had no child they did sometimes vow that if the Lord would give them a child they would give themselves or that their child unto the Lord which was Hannahs vow 1. ââm 1. 11. and so in times of sicknesse or any other distresse they were wont to vow unto the Lord delivering them that they would give such and such persons themselves or their children over whom they had power unto the Lord. And if it be questioned after what manner and to what use they were vowed unto the Lord To this some Expositours answer That in case it was a Levite that was vowed he was then bound by that vow
whatsoever were the Lords Numb 8. 17. All the first-born of the children of Israel are mine saith the Lord both man and beast But because the first-born of sheep and such other catel as used to be sacrificed could not be redeemed Numb 18. 17. and so could never be vowed unto the Lord whereas all other first-born might be redeemed and after that might again be consecrated to the Lord by a vow yea before they were redeemed they might be vowed with respect to the time after redemption as Samuel Hannahs first-born sonne was vowed 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned because they were never capable of being vowed unto the Lord. Vers 27. And if it be an unclean beast then he shall redeem it according to thy estimation c. That is if any shall vow an unclean beast then he may redeem it and if he will redeem it it shall be redeemed according to thy estimation c. for this is not spoken of redeeming the first-born of unclean beasts but of unclean beasts that were vowed as before vers 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed which is no where enjoyned for the redeeming of the first-born Vers 28. Notwithstanding no devoted thing that a man shall devote unto the Lord c. That is nothing that is anathematized so it is in the Greek nothing destroyed or wholy cut off as the Hebrew word signifieth Things devoted I conceive were such things as were consecrated and set apart absolutely unto God withouâ power of redemption and that not by an ordinary vow but with a curse of destruction denounced and desired upon any whosoever it be that shall divert that to any private use Hence the offerings of the temple mentioned Luke 21. 5. are there called anathemata Vers 29. None devoted which shall be devoted of men shall be redeemed but shall surely be put do death Three severall wayes this clause of the law concerning devoted things is understood by Expositours first some understand it onely of beasts yea principally of unclean beasts devoted of men that is devoted by men conceiving that this is added to satisfie a doubt namely that if things devoted might not be sold what then shall be done with those devoted unclean beasts which were not fit for the Lords use to which they say an answer is here given namely that however they might not be sold but must be put to death Again secondly some understand it generally of all devoted things whether men or beasts or lands c. and these by the last clause wherein it is said that such things shall surely be put to death understand a finall separating such things from all civill use unto the Lord either by death or otherwise to wit that such things were either to be put to death or else that they were to be irrecoverably cut off from all civill use which in a metaphoricall phrase is a kind of death such things being civilly dead as we use to say in regard of the former owner But thirdly some understand it onely of men that are devoted for men they say are here mentioned not as the persons devoting but as the persons devoted and therefore it is not translated None devoted which shall be devoted by men but None devoted which shall be devoted of men or from amongst men shall be redeemed that is no men that are devoted shall be redeemed but shall surely be put to death And this seems the most probable Exposition and most agreeable with our translation Onely then it must be understood of such as were devoted unto destruction which was done sometimes by a speciall and extraordinary vow and so the Canaanites were devoted Numb 21. 2. Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their cities or else by Gods speciall command and so the inhabitants of Jericho were devoted Josh 6. 17. and the Amalekites 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service then that last clause they shall surely be put to death cannot be meant otherwise then in that metaphoricall sense before spoken of namely that such were to be wholly given up for ever to the Lord as men dead unto the world and so Samuel they say was devoted to the Lord. Vers 30. And all the tithe of land whether of the seed of the laâd or of the fruit of the tree is the Lords There are two sorts of tithes in the Law the first which was given to the Levites Numb 18. 21. the second which after the paiment of the former tithe was separated and carried up to Jerusalem and there eaten by the owners Deut. 12. 6 7 11. this may be meant of both though principally of the first as is methinks evident by that generall expression all the tithe of the land c. Vers 31. And if a man will at all redeem ought of âiâ tithes he shall adde thereto the fifth part thereof c. Which was to make suââ that the Levites should lose nothing by the cunning of the owners buying the second tithe might be turned into money Deut. 14. 23. but for the Lords use not their own private commodity Vers 32. And concerning tithe of the herd or of the flock even whatsoever passeth under the rod c. This phrase hath respect unto the manner of tithing which was thus as they went out of the fold or barn one by one the tithing man with his rod numbred them and the tenth as it casually passed by whether good or bad male or female was marked out for the tithe ANNOTATIONS On the third book of MOSES called NUMBERS CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai c. This third book of Moses is called Numbers because therein are related two severall numbrings of the people the one here in the first entrance of this book the other afterwards chap. 26. besides many other numbrings as of the offerings of the Princes and of the severall stages of the Israelites in their journeyings towards the land of Canaan c. In these first words he tells us the place and time when they were numbred to wit in the wildernesse of Sinai and that on the first day of the second moneth in the second year after their return out of Egypt In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people whereby it is evident that all those things which are related in the foregoing book of Leviticus were done within the
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâeen years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt ââs own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâs O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâhstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâd Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soânes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâsseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâscended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâd 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
fâom his neighbour is appointed to restore double what he had taken away yea in some caâeâ fourfold and fivefold for those Laws were for such against whom the crime was proved by witnesses in a legall way but this is for those that did voluntarily confesse the wrong they had done in which case the Lord impoâeth a lighter penalty to wit onely a fifth part over and above the principall Vers 8. But if the man have âo kinsman to recompence the trespasse unto c. In these words one direction is onely implyed to wit that if the party were dead to whom the wrong was done then the recompence must be made to his heir or next kinsman and then another is expressed to wit that if there be no such kinsman to be found then must the trespasse be recompenced unto the Lord even to the priest because in all trespasses done to our neighbours God is also injured and the priests the Lord had appointed to be his receivers But now this the Hebrews understand onely of trespasses done to strangers for there is no man in Israâl they say without an heir or kinsman either child or brother or other of his bloud Vers 9. And every offering of all the holy things of the children of Israel which they bring unto the priest shall be his This is here added by way of amplification to shew why in the verse before he had said that the trespasse shall be recompenced to the Lord even to the priest for âaith he it is no otherwise ordered in this then in other things my priests I have appointed to receive in my name whatever is due to me every offering or every heave-offering c. shall be his that is whatever is of all the holy things onely heaved or offered unto the Lord and not burnt in my service upon mine altar the priest shall have it Vers 10. And every mans hallowed things shall be his That is not onely those meat-offerings and those parts of the peace-offerings which were waved and heaved before the Lord but generally all the hallowed things such as were the first-fruits and things vowed c. were appointed for the priest as if he should have said in a word whatsoever any man giveth the priest as due to God it shall be the priests for to him God hath given it See this more fully expressed Ezek. 44. 30. Vers 12. If any mans wife go aside and commit a trespasse against him c. This is the order which God took for the tryâll of â wife whether guilty or not guilty of whom her husband was jealous and prescribed it was at this time happely when God was now setting all things in order concerning the camp both to prevent the defiling of the camp by such filthinesse by keeping wives in aw with the fear of this triall and likewise to prevent the inconveniencies that might arise by the jealousies of men where the dwellings of fâmilies were not so severall as in towns and cities For though it be a sinne in a husband unjustly to suspect his wiâe yet God allowed the husband to bring his wife to this triall because of the hardnesse of their hearts lest the wife should be subject to a greater mischief for want of this triall to wit of being cast off or âlain or otherwise oppressed by her husband in the rage of his jealousie But why was there not the âame Law for the triall of the husband if his wiâe were jealous of him I answer there are severall reasons given for this by Expositours as 1. because women are naturally more prone to be jealous and suspicious then men and therefore not so fit to enjoy this liberty 2. because women by reason of their subjection to their husbands were nââ so fit to call their husbands to such a triall 3. because the adultery of the wife is more mischievous then the adultery of the husband in regard that thereby the husband is made often to father another mans issue to leave his estate inheritance to children that are not his lastly because wives in their jealousie had not so much power to oppresse and wrong their husbands as the husbands had to wrong their wives Vers 15. Then shall the man bring his wife unto the priest The priest was in his office a figure of Christ by whom God will judge the sâârets of men Rom. 2. 16. and the tabernacle was the âigne of Gods preâence amongst them The jealous husband was therefore to bring his wife unto the priest and the priest ver 16. was to bring her near to set her before the Lord to wit at the doore of the tabernacle that so perceiving her self set as it were before Gods tribunal the very fear of Gods all-seâeing eyâ and the shame that would fall upon her in the âight of all the congregation now gazing upon her might sâare her from submitting her self to this triall if indeed she were guilty And he shall bring her offering for her the tenth part of an ephah of barley meal The generall drift of this offering no doubt was that it might be a testimony that she willingly proffered her self to bâ tried by the Lord to whom she presented this offering whether she were guiltie or no yet because the âame quantity is presâribed here that is prescribed for the trespasse-offering Levit. 5. 11. namely the tenth part of an ephah I conceive it was also brought by way of atonement for her other sins as desiring that the Lord in his mercy for his Christs sake passing by her other trespasses would in this particular deal with her according to her deserts And indeed he that will in regard of his innocency in any one particular appeal to Gods judgement with David Psal 7. 8. Judgeme O Lord according to my righteousnesse c. must yet for the generall course of his life âay with David Psal 143. 2. Enter not into judgement with thy servant for in thy âight shall no man living be justified Other meat-offerings were of fine wheat floure this of barley meale others had oyl and frankincense Levit. 2. this noâe no doubt both the course offering and the forbidding of oyl and âncense âignes of joy and gladnesse of heart were to expresse the poore âad and dolefull condition of this suspected woman And he shall poure no oyl upon it nor put frankincense thereon for it is an offering of jealousie c. That is it is an offering whereby she yielâed her self to be judged by the Lord if guilty of that iniquity whereof her husband was jealous and did desire the Lord to shew that he did remember it and therefore nothing implying sweetnesse or joy was to be put to this offering Vers 17. And the priest shall take holy water in an âarthen vessell This holy water was either that water of separation wâich was used for purifying chap. 19. or rather water taken out of the holy laver conâecrated to holy uâes No doubt the holinesse
of these things thus used was to strike the greater terrour into her that if guilty âhe might not darâ to adde perjury to her other âinne for the abuse of holy things by the light of nature we know is a foul âinne and perilous As for the earthen vessel the basenesse of the vessel tended also to expresse the hâmiliation of the woman and the âadnesse of the businesse now in hand Besides because it was imployed in bringing uncleannesse to light if any were it may be probably thought that God would have no monument to remain of it but appointed it to be broken after this work was ended as in other cases Levit. 6. 28. and 11. 33. and 15. 12. Vers 17. And of the dust thât is in the floore of the tabernacle the priest shall take and put it into the waâer It was fit the drink should be distastfull to put her in mind of the bitter curse that would follow upon her drinking if âhe were guilty and to this end dust is put into it But beâides it was also first because dust in all uses was a âigne of basenesse sorrow and afflictions as Job 2. 12. Psal 1. 7 5. Psal 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean âinne which was in question the aâfliction of the woman suspected and the sorrow she would bring upon her self if guilty and secondly because dust was the food of the cursed serpent Gen. 3. 14. and so might signifie that if she had harkened to his temptations âhe should be partaker of his curse Withall it was holy dust dust of the âloore of the tabernacle as the ground whereon Moses âtood Exod. 3. 5. was holy gâound that it might be the more terrible and teach her to fear judgement from the Lord. Vers 18. And the priest shall set the woman before the Lord and uncover the womans head The uncovering of the head was a signe of sorrow Levit. 21. 10. And he that is the high priest among his brethrân upon whose head the anointing oyl was poured shall not uncover his head nor rend his clothes and to have her head bare in such an assembly was a shame 1. Cor. 11. 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered The covering of this womans head was therefore pulled off by the priest first to shew the sad and wofull condition this woman was now in secondly by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands thirdly and chiâfly to signifie that it was in vain any longer to hide her sinne if she were guilty because God would now lay âer open and discover to the eyes of all Israel whether or no she were faulây And the priâst shall have in his hand the bitter water thaâ causeth the curse It is called the bitter water from the effeât because it caused the curse to expressâ which the better it was no doubt made unpleasing to the taste by the dust put ânto it Vers 21. The Lord make thee a curse and an oath among thy people c. That âs the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot and thy belly to swell that in time to come when any of thy people would use a fearfull curse or imprecation upon any they may therein make mention of thee desiring that such plagues and misâries might fall upon them âs fell upon such a woman that being guilty of adultery did yet drink the water of jealousie The like âxpression we have Jer. 29. 22. Vers 22. And this water that causeth the curse shall go into thy bowels âo âake thy beâly to swell and thy thigh to rot And so God should punish her in ââose very parts which had been abused in the service of âinne And the âoman shall say Amen Amen This word of consent is doubled to shew the fervency of her zeal the innocencie of her cause the uprightnesse of her conscience and the purity of her heart Vers 23. And the priest shall write these curses in a book and he shall blot them out with the bitter water That is he shall write them in a scroll of parchment and then wash and scrape them off into the water And this I conceive was done to assure the woman that the curse threatâed should surely fall upon her if she were guilty and that because though there were no natâr ll cause why this water thus âingled with dust should have such a âârange operation yet the word written should cause the water to work this effect And therefore as sure as she saw the writing of that scroll washt off into the cup so sure she migât be that the âurse from the word should as I may say passe into the water and in that water should passe into her bowels Vers 24. And he shall cause the woman to drink the bitter water c. To wiâ after she had offered the jealous-offering for it is evident in the following verse that first the priest did take out of her hand and offer her meat-offering for her vers 25 26. and then afterwards he made her to drink the bitter water vers 27. Vers 26. And the priest shall takâ an handfull of the offering c. See âhe note upon Levit. 22. Vers 28. And if the woman be not defiled but be clean then ââe shall be free and shall canceive seed That is the drinking this water shall no wiâe hurt her insomuch that she âhall be as capable of bringing forth children as ever she was before whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those âad effects it should work in heâ body the innocent woman should be free from all such inconveniencies and should conceive and bring forth children as formerly This may well be taken to be most probably the full meaning of the words yet the most of Expositours judge that there is farre more intended thereby to wit that there is a promise here made to the innocent wiâe as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected to wit that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again yea though before she had been barren Vârs 31. Theâ shall the man be guiltlesse c. That is whereas if the husband should nouriâh jealous thoughts in his mind concerning his wife and thereupon either cast her off or any way oppresse her this would be sinne to him if on the other side he should take this legall way to find out whether his wife were faulty or no he should be guiltlesse whatever the event
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâcrate unto the Lord the dayes of his sâparation That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâdrons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâm that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ his service That is according as the weight is more or lesse of those things which âre committed to their charge Vers 8. And foure waggonâ aâd âight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that ât was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upân their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâeâ spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâr the priests into the service of the
amongst them it was because the fire brake out onely upon the uttermost parts of the camp and withall it may imply the cause of the punishment because by these words it seems probable that in the uttermost parts of the camp the sinne began amongst those that were faint and weaây with travel as in Deut. 25. 18. How he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary and he feared not God and upon them therefore the judgement did principally fall Vers 2. And the people cried unto Moses The reasons why they ranne to Moses for his intercession may be these 1. the sudden terrour of the plague 2. the guilt of their own consciences stopping their mouthes 3. the opinion they had of his holinesse and speciall interest in God 4. because their repining against him who was Gods instrument in leading them along they might think was now punisht and theâefore they come and desire him to forgive them and pray for them Vers 3. And he called the name of the place Taberah This name imposed upon the place where the fire brake out shews that it was not the same where they pitched their tents after their three dayes travel which by occasion of the following story was called Kibroth Hattaavah but rather some other place in the wayes they travelled thither when they were faint and weary a little before they came to Kibroth Hattaavah Vers 4. And the mixt multitude that was among them fell a lusting c. What this mixt multitude was see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began though the Israelites soon joyned with them in the sinne Once before they murmured for want of meat Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails but that was in the wildernesse of Sin immediately after they were come out of Egypt this was in the wildernesse of Paran above a twelvemoneth after that when not having any other food but manna from âeaven which now they began to loath they murmured and who say they shall give us flesh to eat where by flesh is meant fish as well as that which we more peculiarly call flesh as is evident in the following words We remember the fish which we did eat in Egypt freely and ver 22. where Moses objects to the Loâd Shall all the fish of the sea be gathered for them to suffice them and so the Apostle speaks 1. Cor. 15. 39. There is one kind of flesh of men another flesh of beasts another of fiâhes Many indeed are of opinion that the Egyptians at lâast some of them were strictly superstitious therein used not to eat the flesh of âheep no nor leeks onions and garlick which they worshipped as Gods according to the Poet Porrum cepe nefas violarâ aâ frangere morsu O sanctas gentes quibus haâ nascuntur in hortis Numina lanatis animalibus abstinet omnis Mensa nefas illic foetum jugulare capellae But however the Israelites did use to eat of them freely and wanting them now therefore they murmured against Moses and against the Lord. Vers 6. But now our soul is dryed away That is we languish and pine away having nothing to cat that will either nourish us or satisfie our appetite for the soul is often put for the body or the whole man or for the appetite or desire after meat drink and other things Vers 7. And the manna was as coriander-seed c. See the note upon Exod. 16. 31. it was therefore pleasant to the eye delightfull to the taste and was fit to be dressed severall wayes and therefore not to be thus loathed and despised Vers 10. Then Moses heard the people weep throughout their families every man in the doore of his tent That is openly as desiring to make known their discontent and to stirre up discontent in others also that should heare their complaints Vers 15. And let me not see my wretchednesse That is let me not see my self slain by the people in a shamefull and disgracefull manner or rather let me not live to see my self thus miserable for it is all one as if he had said that it were better for him to be killed out of hand then living to see so many heart-breaking miseries continually befalling him day after day Vers 16. And the Lord said unto Moses Gather unto me seventy men c. Though the speech of Moses to the Lord in the foregoing verses were so full of distemper passion yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel whom he knew to be elders of the people and officers over them that is whom he knew to be not onely elders in regard of their years but also men of singular gravitie and wisdome and for that chosen to be governours over the people and these were by Gods appointment which the better to testifie they were to be presented before the tabernacle to undertake the government as helpers to Moses that so his burthen might be the lesse Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people for the case of Moses Exod. 18. 25 26. But those were onely chosen to determine of small matters but these now were to be judges in the greatest and most difficult causes both of religion and civil affairs which were formerly wholly referred to Moses and were therefore chosen amongst those that were already in those inferiour places of government because by reason of their experience therein they were the fitter to be imployed in the weightier works And this many conceive was the originall of that great councel of the Jews which they called their Sanhedrin and was continued amongst them till Herods dayes Vers 17. And I will take of the spirit which is upon thee and will put it upon them That is I will give of the same spirit to them which I have given to thee It is not to be thought that there was now any impairing of Moses gifts as some conceive for how could the joyning of these with him be then any advantage to him or where do we find any thing in the following story that argues the least abatement in the gifts of Moses but becauâe the Lord intended to give the same gifts to them which he had given to Moses as if some part of Moses spirit dwelt now in them therefore is this expression here used I will take of the spirit which is upon thee and will put it upon them Vers 18. Sanctifie your selves against to morrow and ye shall eat flesh c. The originall word doth sometimes signifie to prepare and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance But being rendred sanctified it must needs be
miracle And yet I think not that the ground was all over covered two cubits thick as farre as a dayes journey reached round about the camp for where then did they spread them abroad when they had gathered them but that they lay here and there scattered the heaps being in many places two cubits thick Vers 32. He that gathered least gathered ten homers That is a hundred bushels for an ephah was near the same with our bushel and an homer contained ten ephahs Ezek. 45. 11 14. The ephah and the bath shall be of one measure that the bath may contain the tenth part of an homer and the ephah the tenth part of an homer and indeed hereby we may see how miraculously abundant this flight of quails was which makes the Psalmist say that God rained flesh upon them as dust and feathered fouls as the sand of the sea Psal 78. 27. And they spread them all abroad for themselves round about the camp To preserve them from putrifying to which end it is likely that they used art also in salting and drying them or else they were as miraculously preserved as sent for they eat of them a moneth together Vers 33. And while the flesh was yet between their teeth c. It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people and that he smote them with a very great plague while the flesh was yet between their teeth ere it was chewed to imply first the insatiable greedinesse of the people who after a moneths feeding on these quails were still so eager upon them secondly how opportunely the Lord punished them that they might see the Lord punished them for lusting after flesh and for their murmuring against Moses because they had it not he made the very flesh they had desired to be the cause of their destruction and while they were glutting themselves with these dainties they lusted after his wrath brake forth upon them and thirdly how fully he made good what he had before threatned vers 20. that they should eat flesh till it came out of their nostrils and it became loathsome unto them What this great plague was wherewith God smote them it is not expressed but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear and so hereof many of them dyed CHAP. XII Vers 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman c. Miriam is here named first and that as it may be probably conceived because she it was that began the quarrell and Aaron was stirred up by her and therefore also afterwards we see that she onely not Aaron was âtricken with leprosie However by the providence of God doubtlesse it was the better to clear it that Moses was exalted by Gods speciall favour not by any compaât amongst themselves that his own brother and sister did thus rise up against him What the ground or occasion of that quarrell was may seem questionable onely thus much is more then probable first that one main ground of their quarrell was their envy at the preheminence of Moses above them as appears by that their expostulation vers 2. Hath the Lord indeed spoken onely by Moses Hath he not spoken also by us Because Miriam was a prophetesse Exod. 15. 20. and Aaron the high priest and imployed by God together with Moses in fetching the Israelites out of Egypt therefore they grudged that the supreme power of government should be solely in Moses And perhaps this envy was newly stirred in Miriam because she being a prophetesse was not one of those seventy of whom mention is made in the foregoing chapter that were chosen to be assistants to Moses in the government of the people And secondly that whatever was the cause of this their quarrell against Moses yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite as it is in the margin not one of Abrahams holy stock and this was doubtlesse no other but Zipporah the Midianitesse for of her death we reade not and ordinarily in the Scriptuâes the Midianites and other neighbouring nations that inhabited Arabia Cush his land are called Cushites or Ethiopians as Hab. 3. 7. I saw the tents of Cushan or Ethiopia in affliction and the curtains of the land of Midian did tremble Vers 2. Hath the Lord indeed spoken onely by Moses hath he not spoken also by us That is have not we the gift of prophecy as well as he and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel Vers 3. Now the man Moses was very meek c. Implying that first he had given them no cause thus to quarrell with him and secondly that he was now content to swallow these affronts patiently and made no complaint but the Lord took his cause in hand Nor is it strange that Moses should thus commend himself if we consider that he did it by the immediate inspiration of the holy Ghost that his meeknesse might be a pattern for the Church in all ages and therefore elsewhere we see also that he relates his sinnes and weaknesses and thus also doth S. Paul speak of himself as 1. Cor. 11. 1. Be ye followers of me even as I also am of Christ and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings that here and there by Joshua or some other of the prophets after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning the death and buriall of Moses Vers 5. And the Lord came down in the pillar of the cloud and sâood in the doore of the tabernacle and called Aaron and Miriam Before God had commanded Moses and Aaron and Miriam vers 4. to come all three together to the tabernacle of the congregation where being all three together and the cloud being withall descended to the doore of the tabernacle the Lord now from thence calls to Aaron and Miriam to stand forth both because he was now particularly to speak to them and not to Moses as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him Vers 7. My servant Moses is not so c. That is I do not make known my will to him so as to other prophets in dreams and visions but with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold But what is the meaning of this doubtlesse God is invisible Col. 1. 15. No man hath seen God at any time
stood within behind the vail or else in the most holy place before the ark for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place and evident it is that after they were broâght forth again and Aarons rod was found to flourish the rest continuing dry sticks or staves as they were before that was carryed into the most holy place and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail and yet it is said to be returned to the place where they were all laid before vers 10. Bring Aarons rod again before the testimony However this laying of these rods up before the Lord was to signifie that it was referred to him to determine this controversie concerning the priesthood Vers 5. And I will make to cease from me the murmuring of the children of Israel That is in this particular concerning Aarons priesthood Vers 6. And the rod of Aaron was among their rods That is there being twelve rods brought for the twelve Princes of the twelve tribes which were it seems according to the custome of those times made of the almond tree for such Aarons was vers 8. that bloomed blossomes and yielded almonds they were all laid together and Aarons was put also amongst the other twelve Vers 8. And behold the rod of Aaron for the house of Levi budded c. Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar and withall the flourishing of this rod signified first the budding of Aarons posterity together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity secondly the miraculous flourishing glory of Christs priesthood of which Aarons was a type to wit how he that rod out of the stemme of Jesse and branch that grew out of his root Esa 11. 1. though at first he was as a dry and withered sâick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâall when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard Psal 22. 15. should yet suddenly sprout forth again to wit in his resurrection and so his priesthood should become an eternall priesthood and lââe Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâe and by the preaching of the Gospel that flourishing rod or sceptre of righteousnesse should become glorious all the world over to the great joy of all those that have interest in him and thirdly that all those that in the dayes of the Gospel were truly set apart to teach the people as Aaron was though in themselves but dry and withered sticks yet by the speciall grace of God should bear and bring forth buds and fruit and that their fruit should remain John 15. 16. Vers 12. And the children of Israel spake unto Moses saying Behold we die we perish we all perish Being by this miracle fully convinced of their sinne and then calling to mind how severely God had punished this their murmuring against Moses and Aaron how some had been burnt with fire some swallowed up into the earth alive some consumed with the plague they are stricken with an apprehension of the like danger the first step to repentance and therefore cry out as men that might justly expect to be every one of them destroyed as they were indeed in danger to be presently taken away by some judgement had not the Lord been the more mercifull to them Vers 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die This is an amplification of their wofull condition to wit that though God should spare them now yet they should alwayes be in danger if they did never so little presse beyond the limits allowed them whosoever say they cometh any thing near that is nearer then they should and keep not off at their full distance wherein we may easily transgresse we see God will not spare them yea happely as men terrified are indeed wont to conceive their danger greater then it is they complain as if it would be perilous to come near the tabernacle at all Shall we be consumed with dying This may be a deprecation Shall we be consumed that is of thy mercie let us not be consumed for so questions are often used in earnest deprecations as Psal 85. 6. Wilt thou not revive us again that thy people may rejoyce in thee and Esa 64. 12. Wilt thou refrain thy self from these things O Lord wilt thou hold thy peace and afflict us very sore But I rather take it as a bemoaning of their condition CHAP XVIII Vers 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary Because of the peoples astonishment chap. 17. vers 12. Behold we die we perish we all perish the Lord here tells Aaron that he the priests and Levites must bear the iniquity of the Sanctuary that is that if any pollution came to it by the people they should answer for it and therefore it must be their charge to watch over it Thus the Lord shews himself reconciled and makes the priests watch a ground of appeasing the peoples both fear and envy And thou and thy sonnes with thee shall bear the iniquity of your priesthood That is shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it which your watch should prevent Vers 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die To wit for not preventing the errour of your brethren the Levites by your care Vers 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail That is for all things that concern the altar of burnt-offerings and for all things that are to be done within the vail that is within the outer vail either in the holy or most holy place Vers 8. Unto thee have I given them by reason of the anointing c. That is for the office sake whereunto thou art anointed because I have separated thee from worldly employments to attend upon mine holy things therefore thou shalt have mine holy things to live upon Vers 9. Every oblation of theirs every meat-offering of theirs c. The particulars are here mentioned of the most holy things reserved from the fire that is the sacrifices whereof part was burnt upon the altar which were allotted to be the priests portion for their maintenance to wit oblations meat-offerings sin-offerings trespasse-offerings and this last is expressed thus every trespasse-offering of theirs which they shall render unto me because trespasse-offerings were brought as by way of recompence for some trespasse committed
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deât 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifiâ him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth sâcondly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10â 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein âebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citiâ Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey
Pethor of Mesopotamia to curse thee But that last clause happely is meant onely of the Moabites which indeed we may the rather think because there is not in this story the least mention of the Ammonites Now shall this company lick up all that are round about us as the ox licketh up the grasse of the field This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites namely because if they were let alone they would doubtlesse devour both them and all the neighboâring nations It is all one as if they had said By what this people have already done in the two kingdomes of Sihon and Og you may see that they do not content themselves to subdue a people and make them tributaries but where they conquer they âtterly destroy all the inhabitants and this therefore they will do to us because of their multitudes if we joyn not our forces together as easily as a company of oxen will lick up the grasse of a field they are put into leaving the ground bare where they go so that it is high time for us to look about us and to bandy our selves to fight with them And indeed however their fear were causelesse now because the Lord had charged the Israelites not to meddle with the Moabites as is before noted yet in future times even this people of Moab were subdued by the Israelites though not utterly destroyâd to wit in the dayes of David 1. Chron. 18. 2. Vers 5. He sent messengers therefore unto Balaam the sânne of Beor c. This Balaam was a Southsayer famous for his inchantments and divinations in those times as is evident Josh 1â 22. Balaam also the sonne of Beor the Southsarâr and Numb 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel he went not as at other times to seek for inchantmânts he is called a propâet 2. Pet. 2. 16. The dumb aâsâ speaking with mans voice forbad the madnesse of the prophet not onely because he used by his divinations to foretell things to come but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe and we know the gift of prophecy is a common gift which may be conferred upon a wicked man and it is like Balack sent to him as to a prophet that had from God this gift of divining and that by his curses and inchantments the Israelites might be weakened and the more easily overcome He is here described by his parentage that he was the sonne of Beor who is also called Bosor 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor secondly by his countrey whither Balak sent to him to wit Pethor which was a city in Mesopotamia or Aram Deut 23. 4. Because they hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee in the East countrey Numb 23. 7. Balak the king of Moab hath brought me from Aram out of the mountains of the East and the Eastern land was infamous for divinations and such like arts Esa 2. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East and are southsayers like the Philistines and was seated nigh to the river of that land which was Euphrates for that was the great river of Mesopotamia Behold there is a people come out of Egypt That is injuriously invading countreys they have no right unto this he seeks to perswade Balaam by shewing him the justnesse of his cause Behold they cover the face of the earth they abide over against me That is in a countrey bordering upon mine Vers 6. Come now therefore I pray thee curse me this people c. This he speaks as supposing his presence necessary for the accomplishment of that great work for which he sent to him whence is that also ver 41. Balak took Balaam and brought him up into the high places of Baal that thence he might see the utmost part of the people Amongst other grounds of this conceit one might be that beholding the Israelites his speech might have more vehemency of spirit and better effect as he supposed and indeed it is said concerning Elisha when he cursed the children that mocked him 2. Kings 2. 24. that he turned back and looked on them and cursed them in the name of the Lord how effectuall curses duly pronounced by the Prophets of God were we may see in that 2. Kings 2. 24. And he turned back and looked on them and cursed them in the name of the Lord and there came forth two she-bears out of the wood and tare fourtie and two children of them Balak had the like conceit of this famous false prophet and therefore desires that he would curse Israel that is that he would first by his inchantments procure them to be accursed of God and then pronounce this curse against them Vers 8. Lodge here this night and I will bring you word again as the Lord shall speak unto me It is evident that Balaam was a sorcerer as is noted from Josh 13. 22. and he was likewise an idolater for we see afterwards chap. 23. 12. that he offered sacrifices upon Baals high places and how then doth he speak here of the Lord Jehovah as it is in the text I will bring you word again as the Lord or Jehovah shall speak unto me I answer first that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations that were the posterity of Abraham and Lot yea and that they did make profession of worshipping the true God though withall they worshipped other false gods too and so I conceive it was with Balaam and therefore vers 18. he calls God the Lord his God and so though he were an idolater and a southsayer yet he might pretend himself to be a Prophet of the Lord Jehovah too and secondly this amongst other things was a part of the magick skill of their southsayers in former times that when they were by inchantments to seek the ruine of any people they used to deal with that God who was the defender of that people whom they called their tâtelary God for this is clear in profane Writers that when the Romanes intended to besiege any city their priests were wont first to call out that God under whose tutelage or protection that city was and to promise him more ample place and honour among them and thus some conceive that Balaam undertook to enquire of the Lord Jehovah whom he knew to be the God of the Hebrews to see whether he might be taken off from defending them But the first I conceive is the truest answer However the reason why he desired these men to stay all night was because in the night he used to have his revelations and to practise his inchantments Vers 9. And
please thee I will get me back again that is fain he would go but if necessity constrain him he will turn back Vers 35. And the Angel of the Lord said unto Balaam Go with the mân That is since nothing will restrain thee go See the note upon vers 20. Vers 36. And when Balak heard thaâ Balaam was come he went out to meât him This going forth to welcome him and entertain him with honour as likewise his feasting of him ver 40. proceeded first from joy because he made full account now that he should vanquish the Israelites sâcondly from his respect of Balaam as false prophets are still respected of wicked rulers because they serve their lusts thirdly from a desire hereby to engage Balaam to him that he might not refuse to gratifie him in that about which he was sent for Vers 38. And Balaam said unto Balak Lo I am come unto thee have I now any power at all to say any thing c. This he sayes to excuse himself and prevent the Kings displeasure if it should fall out otherwise theâ he dâsired Vers 40. And Balak offered oxen and sheep and sent to Balaam For thus in those times they used to feast with part of their sacrifices Vers 41. And brought him up into the high plâces of Baal As no doubt hoping in this place consecrated to the worship of Baal they should find their God the more propitious to them as also because the height of the place gave advantage for the seeing of the Israelites being it seems a good way off from them in the plains of Moab yet not so farre but that from this high mountain they might be discerned yea for the seeing of them all even to the utmost part of the people whereby it appears that the sight of them was judged necessary that his curse might be the more powerfull and effectuall See the note above upon vers 6. CHAP. XXIII Vers 1. ANd Balaam said unto Balak Build me here seven altars c. In this they prepared to sacrifice to Jehovah though they were in Baals high places that they might obtain leave of him to curse his people and therefore vers 3. Balaam goes to see what answer the Lord that is Jehovah would upon these sacrifices return him vers 4. when God met him he told him what he hâd donâ Nor need this seem strange for thus idolaters in hope to obtain their purposes have been usually drawn to communicate with all religions true or false and to make a sinnefull mixture of them 2. Kings 17. 28 29. Then one of the priâsts whom they had carriâd away from Samaria came and dwelt in Bethel and taught them how they should fear the Lord. Howbeit every nation made gods of their own and put them in the houses of the high places which the Samaritans had made Acts 17. 23. As I passed by and beheld your devotions I found an altar with this inscription To the unknown God As for the number of their altars and sacrifices idolaters and sorcerârs have still attributed much to odde numbers Numerâdâus impare gaâdet especially to this number seven but yet I make no question but as the choice of these clean beasts bullocks and rammes was a remainder of the worship of God which even from their ancestours who were true worshippers of the true God was derived to them viz. Lot Abraham c. and so still continued amongst these idolaters so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers that God was much delighted with this number which they might inferre from such directions as was that of the Sabbath and indeed we see this number was sanctified of God for many mysteries yea particularly in sacrifices Job 42. 8. Take unto you seven bullocks and seven rammes and go to my servant Job and offer up for your sâlves a burnt-offering 1. Chron. 15. 26. And it came to passe when God helped the Levites that bare the ark of the covenant of the Lord that they offered seven bullocks and seven rammes 2. Chron. 29. 21. And they brought seven bullocks and seven rammes and seven he-goats for a sinne-offering yet herein they became vain in their imaginations Rom. 1. 21. for holy men used still but one altar Gen. 8. 20. And Noah builded an altar unto the Lord and multiplying altars is a sinne Hos 8. 11. Because Ephraim hath made many altars to sinne altars shall be unto him to sinne Vers 3. And Balaam said unto Balak Stand by the burnt-offering This Balaam enjoyned Balak not so much that thâ birds should not come at the sacrifices as that standing so he might present himself before God in hope and expectation that by the virtue of that sacrifice God would accept of him and perform his desire against his enemies and under this âappely was implyed also that standing so he should pray for good successe And I will go c. That is into some solitary place in the top of that hill there to seek for enchantments and signes of good luck chap. 24. 1. as sorcerers are wont to choose solitary places wherein to excercise their feats of divination and witchcraft and to see if the Lord would appear to him as knowing that God did usually appear to men when they are alone Vers 4. And God met Balaam Not by the force of his enchantments but voluntarily for the hardening of Balaam and the good of his people And he said unto him I have prepared seven altars c. He boasts of his sacrifices that God might be pleased upon this service done him to hearken to Balak Vers 5. And the Lord put a word in Balaams mouth c. That is he appointed him what he should say not regarding his sacrifices the Lord forced him to blesse the Israelites and yet all this while his heart was the same that it was before he could not say as David did Psal 116. 10. I believed therefore have I spoken he did not eat Gods words as Jeremy did Jer. 15. 16. Thy words were found and I did eat them and thy word was unto me thâ joy and rejoycing of mine heart onely there was a word put into his mouth Vers 7. And he took up his parable c. By a parable is usually meant a grave speech containing excellent matter of doctrine and instruction Job 27. 1. especially when it is delivered in a high strain of language figurative expressions and a certain splendour of words more then usuall which though they carry a kind of majestie in them and make the hearers the more attentive even as to the oracles of God yet they are withall dark and obscure Ezek. 20. 49. Then said I Ah Lord God they say of me Doth he not speak parables John 16. 25. These things have I spoken unto you in provârbs or Parables c. Balak thâ king of Moab hath brought me from Aram c. To wit Aram Naharaiim
slain and for the satisfaction of the people that they may know he did it by the speciall motion of my spirit because I the Lord have thus both approved and rewarded the fact say that is make it known that behold I give unto him my covenant of peace where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace first because they should peaceably enjoy it and secondly because the work of the priesthood was to make peace betwixt the Lord and his people Vers 13. And he shall have it and his seed after him even the covenant of an everlasting priesthood That is a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue But the dignity of being high priest should have come to him and his by descent may some say because he was the sonne of Eleazar Aarons eldest sonne I answer though he was so yet that it should not be removed to another family for want of his issue that was of Gods goodnesse and is here promised as the reward of his zeal Indeed the greatest doubt concerning this promise is whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this first that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon 1. Chron. 6. 4 15. secondly that if it be true which some hold that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas the sonne of Eleazar and conferred upon Eli who was of the stock of Ithamar yet in the dayes of Solomon it was again taken from Abiathar who was of Elies house and settled upon Zadok and so it came again into the line of Phinehas and so continued unto the Babylonian captivity 1. Kings 2. 25. and thirdly that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon yet we find that Esra that great priest and scribe was of his line Ezra 7. 1 c. and it may be probably thought that the high priests still continued in that line unlesse it were in those times when there was nothing amongst them but disorder and confusion Neither indeed is there any cause why we should understand this promise to be so absolute but in case of the sinnes of his posterity they might for a time be deprived of this dignity Vers 14. Zimri the sonne of Salu a prince of a chief house among the Simeonites It is particularly expressed how great a man he was whom Phinehas slew because herein the zeal of Phinehas was notably discovered Vers 15. He was head over a people and of a chief house in Midian He is reckoned one of the five Kings of Midian chap. 31. 8. Vers 17. Vex the Medianites and smite them c. These words smite them imply a promise of victory But why are they not to smite the Moabites as well as the Midianites first because he had already forbidden Israel to distresse the Moabites Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel secondly because the Midianites had the chief hand in the mischief as seems probable first by Balaams stay amongst them whân Balak had left him in displeasure and secondly by this partiâular fact of Cozbi who was a Kings daughter amongst them c. CHAP. XXVI Vers 2. TAke the summe of all the congregation of the children of Israel c. Of the two first numbrings of the people see Exod. 30. 11 12. and Numb 1. 1 2. But now the reasons of this third numbring of the people as we may gather by some passages were these first because this would make way to the more equall dividing of the land which they were presently to go about according as they found the tribes more or lesse in number see vers 53 54. Unto these the land shall be divided for an inheritance according to the number of names c. secondly to manifest how fully that which God had threatned chap. 14. 29. was now accomplished vers 64 65. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai For the Lord had said of them They shall surely die in the wildernesse c. Happely all the old company were not dead till this last plague wherein foure and twenty thousand were cut off and therefore it may seem expressely noted ver 1. that it was after the plague that God gave this charge to Moses and Eleazar for numbring the people because then God had exactly brought that to passe which he had long since threatned as they should now see in taking the number of the people thirdly to manifest Gods power and goodnesse in preserving unto them so many notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties and had so often by their sinnes provoked God to cut off many amongst them as also his truth and faithfulnesse who had so wondrously increased them as he promised their forefathers notwithstanding they had often by their rebellion provoked him to destroy them the more seasonable it was to comfort them in this kind because it was immediately after foure and twenty thousand had been taken away by the foregoing plague chap. 25. fourthly it was because they should hereby see Gods care over them and love towards them as Moses at their coming out of Egypt received Gods flock by tale so now before his death he must deliver them up by tale again Vers 4. Take the summe of the people from twenty years old and upward as the Lord commanded Moses c. That is after the same manner as he commanded Moses to number the people when they were newly come out of Egypt so hath he now again commanded to number them before their entring Canaan Vers 7. And they that were numbred of them were fourtie and three thousand and seven hundred and thirty At their last numbring the Reubenites were fourty six thousand and five hundred chap. 1. ver 21. so that this tribe was decreased two thousand seven hundred and seventy which may in part be ascribed to the conspiracy wherein they joyned with Korah Vers 10. And the earth opened her mouth and swallowed them up together with Korah c. This place according to our translation clears it beyond all exception that Korah was swallowed up into the earth together with Dathan Abiram ch 16. And they became a signe That is for an example that others might take warning by them as sea-marks are set up to give us warning of danger 1. Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Vers 11. Notwithstanding
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâaan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâitours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have âinned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mârried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth âhe same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no âhepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was âfterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâeed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from âlace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâstly they dishonour God and forget how able God is to defend them whoâe work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of âheirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâre pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some âake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
Lord commanded me at that time to teaâh you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bââ withall the chief drift of this clause is to shew what a basenessâ of mind it ãâã be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâeeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâm even as the fire burns up all that stands in its way and again he is called a jâalous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to âear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâh that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordââ Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
Gods presence there an abundant recompence for all their charge and labour Vers 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes That is here we live loose and at liberty for the duties of the ceremoniall Law to which you must be strictly tyed when you come to be at rest in Canaan many sacrifices and rites and feasts by reason of your unsettled estate cannot here be precisely observed and so every man doth in a manner what he lists but when you come to be settled in the land of Canaan you must not think to do thus c. See vers 9. 10. Vers 12. And ye shall rejoyce before the Lord your God ye and your sonnes and your daughters c. Hereby it appears that though the males onely were bound three times a year to appear before the Lord Exod. 23. 17. yet at those times the masters of families were wont also of their own accord to carry their wives daughters and maidservants with them as Elkanah we see did 1. Sam. 1. 4. Vers 15. Notwithstanding thou mayest kill and eat flesh in all thy gates whatsoever thy soul lustâth afâer according to the blessing of the Lord c. This is added to explain yet more fully what difference they were to make between the flesh they might eat of those beasts which they offered to the Lord and that which they did eat at other times to wit that they might eat the flesh even of those cattel which they used to sacrifice no lesse then the roe-buck and the hart that is no lesse then those that were not appointed for sacrifice and that in all places where they dwelt both clean and unclean persons might eat of them according to the blessing of the Lord that is according as through Gods blâssiâg they could provide for themselves so allowing a libârall use of the creatures to the rich but restraining all profuse riot and keeping men within the limits of their abilitie but yet âhat which they offered as a holy sacrifice or offering to the Lord that they might eat no where but in the place which the Lord should choose Vers 16. Onely ye shall not eat the bloud c. See the note upon Gen. 9. 4. Vers 17. Thou mayest not eat within thy gates the tithe of thy corn or of thy âine or of thy oyl or the firstlings of thy herds c. Concerning these tithes see the note upon vers 6. The greatest difficultie in these words is concerning the firstlings here mentioned to wit how they can be here reckoned amongst those things which the people must onely eat before the Lord in the place which he shoâld choose since it is evident that the firstlings of their herds and stocks were holy to the Loâd and so that which remained of them after the bloud was sprinkled and the fat burnt upon the altar belonged solely to the priests Numb 18. 17 18. But to this an answer may be given which may fully satisfie to wit that the firstlings here spoken of are not those firsâlings elsewhere intended which as holy things âonsecrated to God were allotted for the priests portion but the firstlings here mentioned were either the female firstlings for they were onely the male firstlings which the Lord challenged as his due Exod 13. 12. or the first-born after those first which were given to the Lord which were indeed the first that were the owners or the chief and best of their lambes and kids and calves called here the firstlings onely by way of excellencie Vers 21. If the place which the Lord âhy God hath chosen to put his name there be too farre from thee c. The meaning of this passage is not that if the place chosen of God for sacrificing were near hand they must not eat of their herd or flock in their own houses but alwayes carry them to the tabernacle or temple for who can think that the Jews dwelling near to Jerusalem did never eat of their hârds and flocks in their own dwellings either therefore this clause hath refereââe to that which follows vers 26. and the meaning then is onely this That though the place which God had chosen c. were very farre from some of their dâellings and they might therefore think it too hard a task to carry their sacrifices so farre yet so it must be though they might kill and eat for their own reââeshing whatsoever thây desired at home as is granted again in these first words yet their sacrifices they must carry to that holy place though never so farre from them or else the meaning is that when they had a purpose to offer peace-offerings and by way of thankfulnesse for some mercy to rejoyce together if the holy place were too farre from them they might having withall perhaps sent the price of redemption thither feast tâgether with their cattel kild for food onely they must be then sure not to eat them as holy things but even as they would eat of the roe-buck or the hart But the first resolution of this doubt I take to be the best Vers 27. And the bloud of thy sacrifices shall be poured out upon the altar of the Lord thy God and thou shalt eat the flesh That is the flesh of thy peace-ofâerings for onely the flesh of those sacrifices was eaten by the owners Lev. 7. 15. CHAP. XIII Vers 1. IF there arise among you a Prophet or a dreamer of dreams Having in the former chapter given the people warning to take heed of being seduced to idolatrie by strangers of other nations here he gives them the like warning to take heed of being seduced by those that were their own brethren If saith he there arise a Prophet or a dreamer of dreams that is one that is or pretends himself to be such an one that saith he is a Prophet and that God hath appeared to him in a vision or in a dream and that among your own brethren fâr these words among you are added to imply that they must regard him never a whit the more because he was an Israelite since amongst them many false Prophets might and did arise 2. Pet. 2. 1. and if he giveth thee a signe or a wonder that is if to make good the truth of what he saith God hath by vision or dream revealed to him he foretells some wonderfull and supernaturall work that shall come to passe such as was the cleaving of Jeroboams altar which the Prophet told them of beforehand 1. Kings 13. 3. as a sure sigue that God had sent him and withall happely acompanieth his prediction with some outward significant action or gesture as when that false prophet Zedekiah 1. Kin. 22. 11. made horns of iron and said Thus saith the Lord With these shalt thou push the Syrians untill thou have consumed them though this signe or wonder come to passe yet if withall he shall perswade thee to
quantitie that they could not well carry them so farre which to imply that clause is added in the end of this verse when the Lord thy God hath blessed thee then they might sell these things and cârry the money with them and buy therewith what they were to use there Vers 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year c. Here is expresse mention made of a third sort of tithe different from thoâe two before mentioned vers 22 and 23. For 1. this was onely paid every third year to wit each third year after the Sabbaticall year when the land lay at rest and so there was then no tithe paid at all but all things were common Exod. 23. 10 11. And 2. this was for another service the first of those tithes mentioned before were wholly the Levites portion and therefore often called the Lords inheritance and the second or the price of them was carried up by the owners to the Lords dwelling place and spent in holy feasting before the Lord but this now was laid up in some publick place in the towns and cities where they dwelt and was not onely for the use of the Levites but also for the stranger the fatherlesse and the widow c. as is expressed here vers 29. So that it seems whereas the two first years after the Sabbaticall year there were two tithes onely separated from their estates the first for the Levites the second to be spent in holy feasting before the Lord on the third year they separated a third tithe which was for the poore in the places where they dwelt and so again the two next years they separated onely the two first tithes and then on the third year three tithes again and so then the next year was again the Sabbaticall year I know there are many Expositours hold that the tithe here mentioned which was at the end of three years laid up for the poore was the very same tithe which the two years before the owners spent in holy feasting the third year they say this second tithe was not carried up to Jerusalem to be spent in their holy feasts there but it was laid up at home for the use of the poore But two arguments may be brought against this opinion from a following passage concerning the third years tithes chap. 26. 12. which cannot well be answered The first is that this third year is there called the year of tithing there being no probable reason that can be given why that year should be called peculiarly the year of tithing but onely this because that year they separated three tithes from their estates one more then on other years If the tithes on this third year laid up for the poore were the same which the two former years they had spent in holy feasting then did they separate no more tithes this third year then on other years and vvhy then should it be called the year of tithing The second argument is that on this third year every man vvas to go up to Jerusalem and there to make a solemn proâession that he had faithfully paid all his tithes and it is no vvay probable that vvhen he vvent up to Jerusalem to make this solemn profession he should not then carry vvith him those second tithes vvhich vvere to be spent in holy seasting before the Lord When saith Moses thou hast made an end of tithing all the tithes of thine increase the third year which is the year of tithing and hast given it unto the Levites the stranger the fatherlesse and the widow then thou shalt say before the Lord thy God I have brought away the hallowed things out of mine house and also have given them unto the Leviâââ and unto the stranger c. and indeed vvhat vvere those hallowed things vvhich he had brought with him out of his house if they vvere not that second tithe vvhich vvas to be spent in holy feasting before the Lord and therefore doubtlesse this third year they separated three severall tithes from their increase the first vvhich vvas the Levites yearly livelyhood the second vvhich they carried up vvith them to Jerusalem therewith to feast before the Lord and the third which was laid up for the poor e. CHAP. XV. Vers 1. AT the end of every seven years thou shalt make a release c. That is when the seventh year comes which is the ând or last of the seven for we see vers 9. that the seventh year is called the year of release Behold the seventh year the year of release is at hand as likewise Jer. 34. 14. at the end of seven years let ye go every man his brother is explained in the next words thus when he hath served thee six years thou shalt let him go free from thee Now this year of release was that seventh year spoken of Exod. 23. 11. and Levit. 25. 4. to wit the Sabbaticall year when the land was to keep a Sabbath of rest there being that year neither plowing nor sowing nor any work of husbandry used The greatest difficulty concerning these words is what this release was which is expressed in the following verse thus every creditour that lendeth ought unto his neighbour shall release it he shall not exact it of his neighbour or of his brother that is of any Israelite whatsoever because it is called the Lords release that is because the Lord hath ordained it to be a year of release Some Expositours hold that the release here enjoyned was an absolute acquitting and discharging of the debt for ever onely they adde that they were bound thus to forgive the debts of the poore onely and that therefore it is added vers 4. save when there shall be no poore among you intimating that of the rich they might require what was owing them But on the other side many of the best Expositours hold that it is onely meant of a not exacting that year the debts that were owing them and that because vers 8. the people are commanded to lend to their poore brethrân notwithstanding this law even when the year of release was near at hand and it were strange that it should be called lending when they knew that immediately at the year of release their debt should absolutely be acquitted and made void And indeed because the Hebrew word here translated a release of debts may be rendred a remission or intermission and is the same that is elsewhere used to wit Exod. 23. 11. where speech is of the land that it should be let rest or intermitted from tillage that being onely for the seventh year it cannot be gathered from this word that they were to give an absolute release of their debts for ever but onely that they were not to exact them this seventh year and that because there was neither sowing nor reaping nor other works of husbandry that year and so the poore had not such means to pay their debts
one that useth divination is meant one that foretelleth things to come Mich. 3. 11. The prophets thereof divine for money and by an observer of times is meant such as by observing constellations c. âid pronounce some dayes lucky and some unlucky and undertake to tell men their fortune The diviners were carried much by inward motions these last by outward observations in the creatures So also by a Necromancer vers 11. is meant such as by raising the dead did enquire after secret things Vers 13. Thou shalt be perfect with the Lord thy God That is thoâ shalt keep thy self intirely to him and not seek unto any other for help thou shalt in these things before spoken of as in all other things keep thy self exactly to what thy God hath enjoyned thee and not defile thy self with any of these abominations practised amongst other nâtions Vers 15. The Lord thy God will raise up unto thee a prophet from the midst of thee c. The heathens that used these unlawfull arts made account that God did by these means reveal himself to them and deemed such high knowledge a high degree of their happinesse lest therefore the Israelites should think much that they were debarred of this the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know as if God should come down to them out of heaven I doubt not indeed but this which is here spoken is meant first and principally of Christ for the Apostle Peter saith expressely that this was fulfilled in Christ Acts 3. 22. For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you and with respect to this place that seems âo have been spoken by Philip John 1. 45. Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the sonne of Joseph and that by Christ John 5. 46. Had ye believed Moses ye would have believed me for he wrote of me But withall I see not how we can exclude the other Prophets between Moses and Christ the drift of these words being manifestly this to shew that they should have no cause to seek to enchanters and diviners because God would still raise them up Prophets to reveal his will unto them and how could this be a stay to them if it were meant onely of Christ who was not sent unto them above one thousand and foure hundred years after this therefore I think it must be understood principally of Christ as the onely Prophet of his Church but withall indeâinitely of all the Prophets as subordinate to Christ sent from him and inspired by him The Jews indeed understand it not commonly of the Messiah but of another notable Prophet besides like unto Moses which was to be sent to them John 1. 25. But herein they were grossely deceived for it is evident by those places Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant though other Prophets are alâo comprehended as is before said As for that clause a Prophet like unto me though the Prophets afterwards sent to Israel were not equall to Moses Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face yet they were like him men sent from God as he was raised up from amongst their brethren as he was and this is here chiefly intended see vers 16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not and so was Christ a high priest taken from among men Hebr. 5. 1. yea like him and above him for first as Moses was as a Mediatour betwixt God and the people Deut. 5. 5. I stood between the Lord and you at that time to shew you the word of the Lord for ye were afraid by reason of the fire and went not up into the mount so was Christ Heb. 8. 6. But now hath he obtained a more excellent ministrie by how much also he is the mediatour of a better covenant which was established upon better promises secondly in excellenây of Moses it is said Numb 12. 6 7. And he said Hear now my words If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house and so of Christ John 1. 17 18. For the law was given by Moses but grace and truth came by Jesus Christ. No man hath seen God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him Thirdly in faithfulnesse for so it is said of Christ Heb. 3. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house yea and above Moses vers 5 6. And Moses verily was faithfull in all his house as a servant but Christ as a sonne over his own house Fourthly in that as Moses brought them the law from God so Christ the Gospel out of his Fathers bosome Fifthly in signes and wonders for Christ was a prophet mightie in deed and word Luke 24. 19. as Moses also was yea more mightie John 15. 24. If I had not done among them the works which none other man did they had not had sinne And sixthly as Moses carried the Israelites from their bondage in Egypt to the land of Canaan so Christ delivered his people from their spirituall bondage and opened heaven for them John 6. 40. And this is the will of him that sent me that every one which seeth the sonne and believeth on him may have everlasting life Vers 18. And will put my words in his mouth and he shall speak unto them all that I shall command him This is meant of the faithfulnesse of those Prophets which God would send unto them to wit that they should deliver whatever God gave them in chaâge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriât when he came to preach the Gospel unto men for those words of eternall life were the words which God here saith he would put into his mouth and which accordingly he faithfully delivered to the people All things that I have heard of my Father I have made known unto you John 15. 15. Vers 19. Whosoever will not hearken unto my words which he shall speak in my name I will require it of him That is I will punish him for it and so indeed God did alwayes severely punish those that would not
dislikes a timerous and cowardly spirit in those that serve him that so they might strive to have faith in him and in all straits to be secure and confident in his protection Vers 9. They shall make captains of the armies to lead the people That is they shall order the battel and appoint every captain in his place to lead the severall companies of souldiers for we must not think that captains were now first chosen when they were come nigh unto the battel as it is said above vers 2. and that they had marched so farre already without leaders Vers 10. When thou comest nigh unto a citie to fight against it then proclaim peace unto it To wit any citie out of the land of Canaan Indeed the Hebrews say that they were to proffer peace even to the inhabitants of Canaan Bât because first they were expressely charged utterly to destroy the inhabitants of Canaan to the end they might dwell in their room might not be ensnared by their dwelling amongst them and secondly we do not reade that ever Joshua tendered peace to âny of the cities though it be mentioned as a strange thing and a sâgne of Gods hardning their hearts that never any of those people did of their own accord crave peace save the Gibeonites onely Josh 11. 19. There was not a citie âhat made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they took in battel yet we never find that there was peace proffered them and it seems that the Gibeonites did therefore seek it by craft because otherwise they saw it would not be granted them and thirdly it is expressely noted as a fault in the Israelites Judges 1. 28. that they put the Canâanites to tribute and did not utterly drive them out therefore this is onely to be understood of such cities as they should besiege that were not of the cities of the land of Canaan Vers 13. And when the Lord thy God hath delivered it into thine hands c. That is when through Gods assistance thou hast taken it by force and assault Vers 15. Thus shalt thou do unto all the cities which are very farre off from thee which are not of the cities of these nations But these must neither have peace offered them nor must their women and little ones and cattel be spared when their cities are taken by force for the following reason doth manifestly exclude them from both these favours vers 18. That they teach you not to do after all their abominations which they have done unto their Gods so should you sinne against the Lord your God Vers 19. Thou shalt not destroy the trees thereof c. That is fruit-trees wherewith the land cannot be suddenly stored again these might not be cut down no not for their use in the siege I do not think that it was unlawfull to cut down a fruit-tree when necessitie required it onely the Lord teacheth them to take heed that in their rage they did not so waste the land as to ruine even posteritie also Vers 20. And thou shalt build bulwarks against the citie c. That is with such trees as are not fruit-trees CHAP. XXI Vers 1. IF one be found slain in the land which the Lord thy God giveth to thee to possesse it lying in the field c. The field is onely here mentioned because in cities and towns such murders are seldome committed so secretly but that the murderer is found out yet when it so happened that in a town or citie a man was found murdered and the man that did the fact could not be found though all diligence had been used to find it out it is most probable that the same course was taken for the expiation of the bloudshed that is here prescribed vers 3. Vers 2. Then thy Elders and Judges shall come forth and they shall measure c. That is the Elders and the Judges of the towns or cities round about shall for the better satisfaction of them all come forth and see the measure taken betwixt the dead bodie and the cities round about it to wit if it be doubtfull what âitie is nearest and that because the next citie was to make expiation for the murder as it follows in the next verse Vers 3. The Elders of that citie shall take an heifer which hath not been wrought with c. This is enjoyned for the expiation of that murder the authours whereof could not bâ found out thereby to teach them how much the Lord is displeased with murder and with the neglect of Magistrates if they did not use all care to secure the high-wayes about them from all robberie and murder and to search out the murderers when any man was secretly killed that he might be puâished for the bloud he had shed The Elders of the citie next to the slain man had this work of making an expiation imposed upon them because there was most probabilitie that some of the inhabitants there had shed this bloud and besides they were most culpable for not well guarding and watching the place where the murder was committed and that which is enjoyned to be done by way of expiation for this murder thus secretly committed is the killing of a heifer which hath not been wrought with and which hath not drawn in the yoke and however some hold that this heifer did represent the murderer in whose stead it was put to death and therefore it was an heifer that had never born the yoke to signifie the murderer to have been a wicked wretch a sonne of Belial that is lawlesse and without yoke yet it is more generally and upon better grounds held that this heifer did signifie Christ by whose death they were to expect that satisfaction should be made to Gods justice that the guilt of this murder might not be laid to their charge And indeed in that it was an heifer which had not been wrought with and which had not drawn in the yoke and consequently could not be slain for any thing disliked in it the fitter it was to be a lively representation of Christ who was never under the bondage of sinne nor never did any thing blame-worthy but did voluntarily undergo that which he did suffer for our sakes See the note upon Numb 19. 2. Vers 4. And the Elders of that citie shall bring down the heifer unto a rough valley c. This was done principally to strike them with the greatâr horrour for the sinne committed for the carrying of this heifer that was to bear the punishment due to the offender as an accursed thing that would defile their fields c. into a desert place did notably teach them that murder was an execrable sinne and dangerous But yet withall it might also signifie that Christ of whom this heifer was a type was to suffer in a horrid place called Calvarie or Golgotha Matth. 27. 33. as likewise that by this expiation the guilt of this accursed
to passe that she find no favour in his eyes because he hath found some uncleannesse in her then let him write her a bill of divorcemeââ and give it in her hand and send her out of his house Vers 20. But if this thing be true and the tokens of virginitie be not found for the damsel Because in some cases it is found by experience that the tokens of a maids virginitie may fail and so much also is acknowledged by the Hebrews themselves therefore some hold that though the parents could not bring forth the tokens of their daughters virginitie yet this alone was not sufficient to prove her guiltie and make her liable to be stoned unlesse it were by other circumstances found to be true as by the testimonie of witnesses proving that she had no sicknesse upon her to hinder the tokens of her virginitie or some such like evidence But because the words here seem not to implie any such thing I rather think that in those countreys the tokens of a maids virginitie did never fail and so the want of them was taken for a certain proof that the accusation was true and so the damsel was to be stoned for though in other cases the fornication of a woman before marriage was not punisheâ with death Exod. 22. 16. yet here it was first because of the great wrong she had done to the man that had married her pretending to him that she was a virgin when indeed she was not and secondly because by the evidence of her own words wherein she professed her self a virgin when she promised him marriage it must needs follow that she was desiled after she was betrothed to him and in that case her sinne was adulterie and to be punished with death Vers 27. For he found her in the field and the betrothed damsel cried c. That is it must be presumed that she cried Every one knows that though she were in the sield yet she might consent to that lewdnesse but unlesse that could be proved against her they were bound in charitie to hope and judge the best so accordingly the Scripture speaks of it as of that they were to take for granted the betrâthed damsel cried and there was none to help hâr Vers 28. If a man find a damsel that is a virgin which is not betrothed and lay hold on her c. Some conceive that this law differeth from that Exod. 22. 16 17. because that was for such as consented being enticed this supposeth violent hands laid upon the damsel but for this see the note upon that place in Exodus Vers 29. Because he hath humbled her he may not put her away all his dayes This libertie afforded or winked at in others Deut. 24. 1. he must not enjoy CHAP. XXIII Vers 1. HE that is wounded in the stones c. By the following laws in the beginning of this chapter certain men are disabled for being admitted into the congregation of the Lord that is as most Expositours do most probably understand it from being admitted into full communion with the commonwealth of Israel at least from being capable of bearing âny office of Magistracie amongst them We cannot with any shew of probabilitie think that all these here mentioned to wit eunuchs vers 1. bastards and their children unto the tenth generation vers 2. Ammonites also and Moabites unto the tenth generation vers 3. yea and Edomites and Egyptians unto the third generation vers 7 8. and so consequently all other nations since no nation was like to enjoy more priviledges then the Edomites who are called their brethren vers 8. I say we cannot with any probabilitie hold that all these though by circumcision admitted into the Church were excluded from the holy assemblies where they should hear the word be instructed in the law and be admitted to offer sacrifices as the signes of their faith and hope of salvation in the promised Messiah for there are elsewhere many expresse laws that such as were Proselytes and had embraced the faith and religion of Israel should have equall libertie with the Israelites to celebrate the Passeover Exod. 12. 48 49. When a stranger shall sojourn with thee and will keep the Passeover 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 one law shall be to him that is home-born and unto the stranger that sojourneth among you and so likewise to bring their sacrifices unto the Lord Numb 15. 14 15. If a stranger sojourn with you or whosoever be among you in your generations that will offer an offering madâ by fire of a sweet savour unto the Lord as ye do so he shall do one ordinance shall be both for you of the congregation and also for the stranger c. either therefore by the congregation of the Lord here is meant the assembly of Judges and Magistrates so called because the Lord is president over them and they exercise âhat power they have in his name and by authoritie derived from him Psal 82. 1. God standeth in the congregation of the mighty he judgeth among the gods and so the meaning of this phrase of not entring into the congregation of the Lord is onely this that they should not bear any publick office or place of Magistracie in the Commonwealth of Israel or else by the congregation of the Lord is meant the people or commonwealth of Israel and so this expression is elsewhere often used as Numb 16. 3. Ye take too much upon you seeing all the congregation are holy everâ one of them and the lord is among them and again Numb 27. 16 17. Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out before them and which may go in before them that the congregation of the Lord be not as sheep without a shepherd and then the meaning of this place must be that such and such as are here named might not be admitted into full communion with the Commonwealth of Israel though they were admitted into the Church and so into the communion of the same faith and worship of God yet they might not be admitted to be members of the same bodie politick and so to enjoy all the priviledges of free-born Israelites and hereupon they stood after a sort separated srom Gods people as the complaint of such and the Lords comfortable answer sheweth Isai 56. 3. c. Neither let the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath utterly separated me from his people neither let the eunuch say Behold I am a drie tree c. they were of the Church of Israel but yet aliens and strangers as I may say from the Commonwealth of Israel not being capable of the priviledges of other Israelites as for instance of those of the year of release and the year of Jubile of bearing any
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fââ tâe courtesie which in former times they received amongst them God hereby teaââing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the ãâ¦ã rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maââer amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they âled in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ not steal if they must be so just in all their dealings as to restore the beast
great inhumanity and crueltie and a notable contempt of God who is so constantly wont to plead the cause of those that are so barbarously used and secondly in regard of that which God had so lately done for the Israelites in Egypt for when God had so immediately before manifested the speciall love that he bore to this people by taking such vengeance on the Egyptians for their sakes and by those many strange signes and wonders which he had wrought amongst them it argued a high degree of desperate boldnesse in the Amalekites that yet notwithstanding they were not afraid to fight against them and so indeed in fighting against them to fight against God Vers 19. Thou shalt blot out the remembrance of Amalek from under heaven This judgement God appointed Saul to execute 1. Sam. 15. 2 3. but he failed in the performance of it Afterwards God stirred up the Simeonites in Hezekiahs dayes who smote the rest of the Amalekites 1. Chron. 4. 42 43. And some of them even of the sonnes of Simeon five hundred men went to mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel the sonnes of Ishi And they smote the rest of the Amalekites that werâ escaped and dwelt there unto this day and what befell Haman and his sonnes who were of that race is largely related in the third chapter of Esther CHAP. XXVI Vers 2. THou shalt take of the first of all the fruit of the earth This seemeth to have been done by every mân and that every year either at the feast of Pentecost callâd also the feast of weeks as seemeth to be implyed Deut. 16. 10. And thou shalt keep the feâst of weeks unto the Lord thy God wâth atribute of a freewill-offering of thy hand c. or rather at the feast of tabernacles which is called the feast of in-gathering at the years end Exod. 23. 16. when they brought of the first-fruits of their fruit-trees as the bringing of them in a bushel seems to imply And these first-fruits they thus brought unto the Lord first as an acknowledgement thât it was the Lord that had freely given them this land as he had promised to their forâfathers which is thaâ vers 3. I professe c. and that of him they still held it and to him therefore as by way of tribâte due to him the Lord in chief they brought these first-fruits secondly to tesâisie that the yearly fruitfulnâsse of this their land was also from his blâssing c. Vers 3. And thou shalt go unto the priest that shall be in those dayes c. To wit as the figure of Christ in whom onely our services become acceptable wiââ God Hebr. 13. 15. By him therefore lât us offer the sacrifice of praâse to God continually that is the fruit of oâr lâps giving thanâs to his naâe The âame was likewise taught them in the âetting down of this basket of first-âruits before the altar vers 4. Vers 5. A Syrian ready to perish was my father and he went down into Egypt c. That is Jacob for though he was born in Canaan yet he was of the stock of Syrians for Abram his grandfather came out of Ur of the Chaldees the land of his nativity Gen. 11. 28. which was a part of Syria whence Laban who lived in the same countrey is also called a Syrian Gen. 28. 5. Yea Jacob was not onely born of Syrian parents and onely lived as his fathers had done before him a stranger and pilgrim in the land of Canaan but also abode a great part of his time there for there he dwelt with Laban twenty years at least in hard service Hos 12. 12. And Jacob flâd into the countrey of Syria and Israel served for a wife and for a wife he kept sheep When he returned thence into the land of Canaan after a few years by the extremity of famine he was constrained to remove into Egypt to which extremity I conceive the holy Ghost hath here speciall reference in calling him a Syrian ready to perish though withall it may have respect also to the poverty and misery he underwent in Syria and in his going thither wheâ he fled for his life because of his brother Esau But however this acknowledgement of the meannesse of their originall was doubtlesse thereby to magniây the goodnesse of God in raising them to such a condition as now they did enjoy Vers 10. And thou shalt set it before the Lord thy God and worship bâfore the Lord thy God It is said before vers 4. that the man that brought this basket of first-fruits was to deliver it into the hand of the priest and therefore the meaning of this which is said here of his setting it before the Lord is onely this that he should leave it there set down before the altar to wit by the priest who with the rest of his brethren did afterwards eat them all first-fruits appertaining to them as we may see Deut. 18. 4. As for that second clause and worship before the Lord thy God hereby is meant that after he had delivered his basket of first-fruits into the hands of the priest to be set down before the Lord aâd had made that thankfull and open profession of Gods great goodnesse to his people which is expressed largely in the foregoing verses he was then to adde such other duties of Gods worship and service as were to be performed as prayer and offering sacrifices and then bowing down before the Lord to depart away Vers 11. And thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee c. Though thâs may be extended to the chearâull using of Gods gifts all the year after which âhey might indeed the more comfortably enjoy when they had in this teâtifyed their thankfulnesse as he had appointed yet I conceive it is chieflly intended of their feasting together in Jerusalem after they had done their serviâe together with the Levites and strangers with the peace-offerings they had brought thither even as they used to do at all other feasts Deut. 16. 11 15. Vers 12. When thou hast made an end of tithing all the tithes of thine encrease the third year which is the year of tithing c. See the note upon chap. 14. 28. Vers 14. I have not eaten thereof in my mourning Thaâ is even in my greatest wants and necessities when I was put to the greateât straits I have not ventured to supply my self from them and indeed that which men will not do at other times they will make bold to do when they are in want and diâtresse and therefore were they appointâd particularly to clear themselves of this or else it may be meant of mourning for the losse of friends I have not eatân thâreof in my mourning that is in the time of my mourning for my dead friends for hereby these hallowed things âhould have been defiled Hos 9. 4. Their sacrifices shall be unto
upon thee unexpectedly Vers 3. Blessed shalt thou be in the citie and blessed shalt thou be in the sield That is in all places Vers 4. Blessed shall be the fruit of thy body and the fruit of thy ground c. That is blessed shalt thou be in all thy possessions Vers 5. Bââssed shall be thy basket and thy store That is blessed shalt thou be in the use of all that thou hast Vers 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out That is in all thy imployments publick or private Vers 9. The Lord shall establish thee an holy people unto himself c. This chiefly is meant of spirituall blessings of being Gods peculiar people and the firm perpetuity of âhe covenant made with them and it is added in the last place as the chief âiece ãâã their happânesse Vâââ â0 And all the people of the earth shall see that thou art called by the nâme of the Lord c. That is that thou art the peculiar people of God for the meaning is that all nations should plainly perceive by the singular blessings that shall be heaped upon this people that God did indeed own them for his speciall people and that they were called by his name as sonnes are called by the name of their ãâ¦ã and wives by the names of their husbands Vâââ 12. The Lord shall open unto thee his good treasure the heaven c. Mosâs calls the heavens the Lords good treasure because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein as the rain to water the ground the heat of the sunne and the influence of the moon and starres to make all things therein to grow and prosper c. Vers 13. And the Lord shall make thee the head and not the tail c. That is thou shalt be highly esteemed above other nations and not scorned and despised as a base and contemptible people Vers 15. All these curses shall come upon thee and overtake thee That is there shall be no avoyding these judgements though thou triest all wayes and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries yet it shall not be thou mayest sometimes think that thou art gotten out of danger but thy hopes shall be in vain these judgements shall still pursue thee and at last overtake thee Vers 21. The Lord shall make the pestilence cleave unto thee c. That âs God will send the pestilence into thy cities and towns and you shall be no wayes able to rid your selves of it when it is among you in vain shall any means be used to stay the spreading of the infection because the Lord shall command it to cleave unto you and to continue amongst you Vers 23. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron It is not without cause that Moses saith not The heavens shall be brasse and the earth iron but the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron for the Lord intended that this should give them a hint of fear by shewing them how God had hemmed them in with judgements on every hand if they should walk rebelliously against him Vers 24. The Lord shall make the rain of thy land powder and dust c. That is in stead of rain there shall fall upon thy grounds trees plants c. powder and dust which the wind and other things raise in times of drought Vers 28. The Lord shall smite thee with madnesse and blindnesse c. It is a spirituall madnesse and blindnesse and astonishment of heart which God here threatens to wit when God deprives men of the use at least of their understanding that they stand in a manner like a blind man or one that is suddenly amazed or astonished not knowing which way to turn themselves or shall do such things which if they were not bewitched as S. Paul saith of the Galatians Gal. 3. 1. if they were not blind or drunk or mad as we use to say they would never Accordingly therefore by groping at noon-day in the following verse all the effects are meant of this brutish stupidity and spirit of giddinesse wherewith the Lord in his just judgement doth many times strike men as when they shall cast themselves headlong into manifest dangers and shall not be able to apprehend the occasions of helping themselves or doing good to themselves though never so clearly proffered unto them when men shall runne on securely in those sinnes which the very light of nature must needs tell them are the high-way to hell and when Gods anger is clearly discovered by his judgements yet they will not see it when they shall live under plentifull means of grace and yet shall continue ignorant or wilfully reject both Christ and heaven and indeed in this regard we may well say that the Jews did thus through Gods just judgement grope at noon-day and so still do unto this houre in that the light of the Gospel shining upon them they would not nor will yet acknowledge Christ their promised Messiah which makes the Apostle say 2. Cor. 3. 14. that untill this day there is a vail over their minds in the reading of the old testament and Rom. 11. 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day Vers 30. Thou shalt betroth a wife and another man shall ly with her c. The sting of the judgement here threatned lies in this that their enemies should lie with those they had newly betrothed to be their wives before themselves had enjoyed them and so it is likewise in the particulars following that they should be bereaved of their new-built houses before they had dwelt a day in them and of their vineyards before themselves had eaten of the fruit of them Though it be misery enough at any time to have those things taken away by enemies wherein we delight yet it is a great aggravation of this misery when after we have taken much pains to get them and have set our hearts upon them and are filled with hope and expectation of enjoying the fruit of our labours then on a sudden they should be snatched away and so all our hope should be quite dashed and others should enjoy all the sweeâ we had laboured for Vers 32. Thy sonnes thy daughters shall be given unto another people thine eyes shall look and fail with longing c. The judgement here threatned is first that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity for it is not so great a vexation to heare of the losse of goods or children as to have
destroy them And ye shall be plucked from off the land whither thou goest to possesse it To be carried away from their native countrey is to all men a heavy judgement but much heavier to the Jews then to any others their land being the inheritance given them of God therefore their expulsion out of Canaan was a losse of the pledge of their adoptâon and a signe as it were that their heavenly father had disinherited and cast them off Vers 64. And the Lord shall scatter thee among all people c. That is you shall not onely be carried away captive into a strange land but also when you come thither you shall be dispersed and scattered abroad into severall places A great degree of their misery when they were carried captives out of their native countrey had they dwelt all together in the land of their captivity it had been the lesse grievous but to be dispersed into sâverall places where they should not see the faces of their brethren that was a âore calamity indeed Vers 65. And among these nations shalt thou find no âase neither shall the sole of thy foot have rest c. That iâ when you are brought into a strange countrey ye shall be there as farre from being settled as ye were before because there ye shall be continually removed and carried abâât from one place to another And indeed it was just with God that this people which would not serve him in the land of his rest Psal 95. 11. which was to tâem also a pledge of eternall rest prepared in heaven should be driven from tâence and live for ever after in a restlâsse condâtion Vers 66. And thy life shall âang in doubt before thee c. That is thou shalt be in a continuall doubt and âear of losing thy life for so it is explained in the following words thou shalt fear day and night and shalt have no assurance of thy life Now this their fear was occasioned partly by the savage cruelty of their lords and masters and partly by the guilt that lay upon their consciânces which made them continually look that God should cut them oâf in his wrath and diâplâââure And indeed observable it is that the âeathen Poet should in this regard ãâã them by the name of Judaea tremeâs that is Judaei trementes trembling Jews Juven Sat. 6. Vers 67. And the Lord shall bring thee into Egypt again with ships by the way whereof I spake unto thee thou âhalt see it no more again That is the Lord shall cause you to be carried again by ships into Egypt whither he had said you shall not return no more as is noted chap. 17. 16. the place to which these words have reference though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt to wit because that was the ordinary way betwixt Canaan and Egypt yet both places are to be understood generally of any returning into Egypt and not onely of returning by the same way It is true indeed that when the Jews after the destruction of Jerusalem were sold for slaves by the Romans though many of them were then carried away by shipping into Egypt and so that was then accomplished which is here threatned yet it might be well enough said that they were brought back into Egypt ây the way whereof God said thou shalt see it no more to wit by the way of the wildernesse and that because we may suppose that being brought by shipping near to the plains of Moab they were then set on shore and so were carried the râst of the way on foot through the wildernesse But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence That which is here threatned is onely this that God would bring them to be slaves again in Egypt and we need not wonder that this is threatned in the last place as a most remarkable judgement if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there and that Gods undoing of that which he had done and bringing them back to that bondage from which he had rescued them when he at first took them to be his peculiar people was a kind of discharging them from being any longer his people as if he had quitâ cast them off and meant no more to take any care of them or to own them for his people And there ye shall be sold to your enemies for bond-men and bond-women and no man shall buy you This last clause and no man shall buy you is added to imply either that there should be so many of them to sale that there should not be buyers enough to buy them as we reade in the Hiââories of those times that after the destâuction of Jerusalem by Titus there were ninây and seven thousand captives of the Jews so that they scarce knew where to sell them or âlse that the Jews should be so vilified and despised that no man should profer any money for them And indeed why else should this be here added when a man is once in bondage the likelyhood of being passed to another master dotâ rather encrease his sorrow then otherwise He knows the worst where he is what he may suffer elsewhere he knows not and therâfore one would think it should be a comfoât to him that no one would buy him But I say it is the base esteem which men oâ all nations should have of the Jews which the holy Ghost here aims at it being to all men a great vexation to be slighted and vilified as if they were not worthy the looking after CHAP. XXIX Vers 1. THese are the words of the covenant which the Lord commanded Moses c. Either this hath reference to all that went before in this book to wit that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into that is that which they were now by covenat to bind themselves to do or else they may have reference to that which follows after to wit in the sequele of the chapter The words of the covenant which the Lord commanded Moses to make with the children of Israel that is the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God the work which they were immediately to enter upon Hitherto Moses had repeated the Laws of God and now âhey were to renew the covenant which God had made with their fathers in Horeb at the first giving of the Law and this is that for which in this chapter he now bends himself to prepare the people Vers 5. Your clothes are not waxed old upon you and thy shoe is not waxed old upon thy foot See the note chap.
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are âot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crââked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
will strike them with many plagues and they shall be wounded with them as with arrows suddenly and unexpectedly according to that Zaâh 9. 14. The Lord shall be seen over them and his arrows shall go forth as the lightning c. Vers 24. They shall be burnt with hunger That is consumed as with a fire by famine which maketh mens visages blacker then a cole c. Lam. 4. 8. Their visage is blacker then a cole they are not known in the streets their skinne cleaveth to their bones it is withered it is become like a stick And devoured with burning heat and with bitter destruction By burning heat as most Expositours conceive is meant the burning carbuncle or plaguesore a fiery ulcer on the body and therefore the same word though there translated burning coles is joyned with the pestilence Hab. 3. 5. Before him went the pestilence and burning coles went forth at his feet and so likewise by bitter destruction is meant the pest and other terrible sicknesses whereby God soon cutteth off the life of man with bitternesse Psal 91. 5 6. Thou shalt not be afraid for the terrour by night nor for the arrow tht flieth by day Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day I will also send the teeth of beasts upon them with the poison of serpents of the dust That is that hide themselves in the dust or that feed of the dust implying that as the wild beasts should kill them by force so the serpents also by secret subtilây Vers 25. The sword without and terrour within shall destroy both the young man c. That is they that are abroad shall be slain with the sword and they that are within shall die with very terrour and fear thus according to the very letter of the words we may very well understand this place but yet some by terrour understand the terrible sword Vers 26. I said I would scatter them into corners c. God speaketh here after the manner of men but the generall drift of the words is this that their wickednesse provoked him almost utterly to destroy them but that he had respect to his own glory Vers 27. Were it not that I feared the wrath of the enemy lest their adversaries should behave themselves strangely c. Two severall wayes these words may be understood for first by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should imploy in punishing the sinnes of the people and then that which follows lest their adversaries should behave themselves strangely must be understood of the enemies strange and inhumane dealing with his people and so that this is alledged as one reason why the Lord did not let loose the enemies to destroy his people though their sinnes did mightily provoke him thereto to wit lest the enemy should in their boundlesse fury use them with such strange unheard of cruelty as God could not though angry endure his people should suffer and then the last branch contains another reason lest they should say Our hand is high and the Lord hath not done all this But secondly by the wrath of the enemy may be meant the proud insolency and madnesse of their enemies puft up with the good successe of their warres against Gods people and this the most of Expositours agree to And if we understand it thus then the words following are added by way of explaining this lest their adversaries should behave themselves strangely to wit in saying our hand is high and the Lord hath not done all this wherein their ascribing the glory of their victories to their own prowesse and power and not unto God is termed a strange behaviour either because therein they did as we may say make strânâe of the matter as if all those evils that had befallen the Israelites were not the effects of Gods displeasure against them as if he had no hand at all in it but that all was to be ascribed to themselves or else because in this their pride they did so strangely exalt themselves above that they did before as if they were not the same men they were before or as if they had forgotten indeed themselves to be men and so then the drift of this verse is this that the reason why God would not by their enemies bring his people so near to utter destruction as their sinnes deserved was onely this lest their enemies should hereupon exalt and advance themselves and boast as if without Gods help they had done all they had done of which mad and strange insolency it is that David speaks Psal 140. 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Vers 28. For they are a nation void of counsel neither was there understanding in them Some referre this to the enemies of Gods people of whom he had spoken in the foregoing words but it is doubtlesse spoken of the Israelites as is manifest in the following words O that they were wise c. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them as to make the remembrance of them cease from among men as he had said before vers 26. even because they were a nation void of counsel neither was there any understanding in them that is they were so blinded and hardened in their sinnes that they could not or would not see either what was like to be for their welfare here or eternally hereafter when the Lord did punish them what it was that had brought those plagues and miseries upon them Vers 29. Oh that they were wise that they understood this that they would consider their latter end That is oh that they would beforehand consider what the end will be of such stubborn rebellious courses that so by true repentance they might prevent these miseries which in the end will else certainly come upon them Vers 30. How should one chase a thousand c. That is seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight Levit. 26. 8. and this they had found true in many strange victories they had gotten wherein a handfull of them to speak of had defeated whole armies of their adversariâs how should it come to passe quite contrary that one of their enemies should chase a thousand of them and that two of their enemies should put ten thousand of them to flight except their rock had sold them and the Lord had shut them up that is except the Lord who is their rock and their onely stay strength and refuge had delivered them up into the power and hands of their enemies to be their slaves and vassals for so this phrase of shutting up is elsewhere used as Psal 31. 7 8. Thou hast known my soul in adversities and hast not shut me up into the hand of
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never rââurn thence this tribe of Judah and those of Benjamin that were united to them in the âingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
the people were so terrified at the manner of the giving of the Law when the Elders had desired of Moses that he would recieve from God his statutes and judgements that they then afterwards might recieve them from him the Lord consented hereto and so the people were sent away to their tents and Moses went up to the top of the mount Deut. 5. 30 31. Go saith the Lord to Moses say to them Get you into your tents again but aâ for thee stand thou here by me c. Vers 22. Say unto the children of Israel Ye have seen that I have talked with you from heaven This is premised as a reason of the following precept because ye onely heard me speak out of heaven ye saw no image therefore ye shall make no image Now it is said here that God spake unto them from heaven though he spake to them from the midst of the fire on the top of Mount Sinai either because it was the voyce of God who dwelleth in the heavens or because the aire is also usually called the heaven as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven Vers 24. An altar of earth shalt thou make unto me c. This is meant of such altars as they should be appointed to rear as they were upon the way untill they came to the place which the Lord should choose to settle his worship there and happely of altars reared afterwards upon extraordinary occasions And these they must make either of earth or of rough stone as ver 25. both that the worthlessenesse of the matter and form might shew that God would not have them places of his worship for perpetuity and likewise that they might be types of Christs humane nature for Christ is our altar Hebr. 13. 10. We have an alâar whereof they have no right to eat which serve the tabernacle and of the mean and contemptible condition wherein Christ lived upon the earth of which the Prophet speaks Isa 53. 2. He hath no form nor comlinesse and when we shall see him there is no beauty that we should desire him See the note also upon Exod. 27. 1. In all places where I record my name I will come unto thee and I will blesse thee Together with that foregoing precept for the service of God he addes a promise of his presence his gracious acceptance of their sacrifices and service as also his blessing that should attend them thereupon onely this is limited to the places that he should choose to put his name there as he speaks elsewhere Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek c. And the reason of adding this here seems to be 1. to restrain them from rearing altars wherever themselves pleased they must do it onely in places which he should choose to record his name there and 2. to restrain them from having any superstitioâs conceits in time to come of these places where altars had been raised for the worship of God for saith the Lord into whatever places you come if I there appoint you to build an altar I will accept of your service and will blesse you in one place as well as in another And for this very cause it was as I before observed that the Lord commanded such slightnesse in making their altars to prevent superstition that the people might see they were not intended for succeeding times Vers 25. Thou shalt not build it of hewen stone See the notes upon the foregoing verses If thou lift up thy tool upon it thou hast polluted it Namely by transgressing the commandment of God Thus that which in mans judgement and art should polish it Gods Law maketh to be a pollution so is it with humane wisdome in preaching the Gospel 1. Cor. 2. 4. And my preaching was not with enticeing words of mans wisdome but in demonstration of the spirit and of power Vers 26. Neither shalt thou go up by steps unto mine altar c. This was also so given in charge concerning altars to be raised upon extraordinary occasions and which were not to continue for constant use for it is evident by the height of Solomons altar which was ten cubits high 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon though doubtlesse they were not such steps as are in ladders whereon whilest they went up there might be danger of discovering their nakednesse to those that were beneath them and though the altar which Moses made for the Tabernacle was but three cubits high yet it is said that the sacrificers did ascend up to it and descend down from it Lev. 9. 22. Aaron came down from offering of the sinne-offering and therefore there was some kind of ascending to this altar also Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions or else the steps forbidden are not all kind of stairs but such as are on ladders whereon there might be danger of discovering the Priests nakednesse which God would have prevented 1. for comelinesse and honesty sake and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites CHAP. XXI Vers 1. NOw these are the judgements which thou shalt set before them That is the judiciall laws Vers 2. If thou buy an Hebrew-servant c. Divers wayes the Hebrews came to be sold for servants to their brethren for 1. sometimes being condemned for theft they were sold by the judges that so satisfaction might be made to the owner for the goods they had stollen if otherwise they were not able to make satisfaction chap. 22. 3. If he have nothing he shall be sold for his theft 2. by reason of poverty they might sell their children for servants as is âvident in the 12. verse of this chapter or themselves Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poore and be sold unto thee c. 3. in case of debt which they were not able to pay they and their children might be sold as servants for satisfaction of the debt whence is that complaint of the poore widow 2. King 4. 1. The creditour is come to take unto him my two sonnes to be bondmen and that in the parable Mat. 18. 25. For as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Now in all these cases here is a law given concerning the time of their service namely that they should serve those that had bought them onely six years and that in the seventh year they should set them free Elsewhere it is evident that if the year of Jubile fell within the compasse of those six years their servants were then also to be set free though it were but a year
keep the coals and incense from slipping off and was withall a type of Christs regall dignity Vers 4. And two golden rings shalt thou make to it c. by the two corners thereof upon the two sides of it shalt thou make it c. That is two rings on each side at each corner one Vers 6. And thou shalt put it before the vail c. That is in the holy place not in the most holy for so it is expressely said Exod. 40. 26. And he put the golden altar in the tent of the congregation before the vail And besides into the most holy place the high priest entred but once a year but upon this altar the inferiour priests burnt incense dayly Luke 1. 8 9. And it came to passe that while he executed the priests office before God in the order of his course according to the custome of the priests office his lot was to burn incense c. But though it were in the most holy place yet it was close before the mercy-seat so that there was nothing between them but onely the vail that so the perfume might presently passe as it were into the presence of God whereby was signified how near God is to them that call upon him in truth Psal 145. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Vers 7. When he dresseth the lamps he shall burn incense upon it That is morning and evening Some conceive that the lamp did burn both day and night in the tabernacle because it had no windows to let in the light of the sunne and so accordingly by dressing the lamps here they understand the taking away any thing that did annoy them and refreshing of them with new oyl that they might continue burning all the day afâer and by lighting the lamps at even the putting in of new lamps into the candlesticks which accordingly were fresh and newly lighted But the more generall and probable opinion of Expositours is that the lamps burnt onely in the night time the light of the sunne shining in by day at the East end of the tabernacle and that therefore it is said Exod 27. 21. that they should be ordered by the priests from evening to morning and accordingly they understand this place to wit that the lamps were cleansed and dressed and made ready to be lighted in the morning and then that they were lighted at even However it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar and hereby was signified how Gods people should dayly and constantly pray unto the Lord and persevere in praying according to that of the Apostle Pray without ceasing 1. Thess 5. 17. and especially the never-failing constancy of Christs intercession Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Yea to this may be added that the offering of incense when the lamps were lighted signified also that we must pray as we are taught and instructed by the word if we desire to have our prayers accepted of God Vers 9. Ye shall offer no strange incense thereon c. That is no incense received of other persons or made of any other matter or differing from that prescribed vers 34 35 c. figuring that our prayers must be such as God prescribes or else he will not accept them 1. John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Vers 10. And Aaron shall make an attonement on the horns of it once in a year c. Which was on the tenth day of the seaventh moneth the day of reconciliation See Levit. 16. 18. With the bloud of the sinne-offering of attonement c. Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement and that the incense of our prayers doth yield no sweet savour unto God but by virtue of the sacrifice of Christ once offered unto God Vers 12. When thou takest the summe of the children of Israel c. Many Expositours hold that this is here enjoyned not onely for the present but for future times also to wit that whensoever they numbred the people upon any occasion every man should pay his tribute of half a shekel to the Lord which was to be expended as now towards the making of the tabernacle so afterwards for the repair thereof and other necessaries that were to bâ provided for the publick service of the sanctuary Yea from Josephus and others they gather that they were every year numbred and so paid every year this tribute-money for the use of the tabernacle and temple which when the Romanes had conquered them they were compelled to pay to them and so that this was the tribute-money which was required of our Saviour Matth. 17. 24. But now others again conceive it to be the more probable opinion that this was required to be done by Moses onely for the present First because there is no mention made of the perpetuity of this ordinance as there is of other things that were to be for ever observed Secondly because the Lord saith not here Whensoever the children of Israel are numbred but When thou takest the summe of the children of Israel after their number as speaking of a thing that was immediately to be done by Moses Thirdly because the end of this collection mentioned was extraordinary not perpetuall namely for the building of the tabernacle as is evident Exod. 38. 25 26 27 28. in regard whereof it is said here vers 16. that it should be a memoriall unto the children of Israel before the Lord Fourthly because where there is mention made of Moses numbring the Israelites at other times as Numb 1. 26. there is no mention made of the payment of this half shekel by every one that was numbred Fifthly because there was another rate set by Nehemiah to be paid yearly by every one for the service of the house of God to wit the third part of a shekel Nehemiah 10. 33. The truth is that neither of these can be demonstratively proved But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbred yet at least upon the like occasion this poll-money was at other times raised because we reade 2. King 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple the money of every one that passeth the account which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse Then shall they give every man a ransome for his soul unto the Lord c. When they are numbred each payeth a ransome for
his soul First by way of homage Princes use to take tribute-money by poll and to that end are wont to number their people Israel therefore being numbred must pay this as a tribute-money acknowledging thereby Gods dominion over them and that by right of redemption because he had redeemed them out of the house of bondage and so had bound them to be his servants Secondly by way of thankfull acknowledgement that it was of him that they were multiplied so exceedingly according to his promise made to their fathers that their seed should be as the starres for number as likewise that he did by his good providence keep an accompt as it were of every particular person amongst them and watch over them for their good and safety thirdly by way of expiation because when they came to be thus particularly visited and looked into of God they could not escape destruction by reason of their sinnes should he deal with them according to justice and therefore there must a ransome be paid the rather because pride and presumption and many other infirmities do usually accompany the numbring of a people as we see in the example of David 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransome was any meet satisfaction to Gods justice but onely hereby they were taught to judge themselves and to acknowledge a greater ransome that was to be paid whereof this was a kind of type even the Lord Christ Jesus who was himself a ransome for all to be testified in due time 1. Tim. 2. 6. Vers 13. Half a shekel after the shekel of the Sanctuary a shekel is twenty gerahs This was that which every Israelite paid for his ransome when they were numbred The gerah is held to have been about a penny half penny and by that estimate the shekel was two shillings and six pence and half the shekel fifteen pence and it is expressed that they should give half a shekel after the shekel of the Sanctuary either because the shekel of the Sanctuary was twice as much as the common shekel the common shekel being but ten gerahs but the shekel of the Sanctuary twenty as is here expressed which is indeed the common opinion or rather because the standard of all weights and measures was kept in the Sanctuary and so the injoyning of them to give half a shekel after the shekel of the Sanctuary was nothing else but that they should give a true half shekel of the full weight and value after the standard of the Sanctuary And indeed Ezek. 45. 10 11 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures speaking of those that were commonly used among the people he gives direction as here that the shekel should contain twenty gerahs Vers 17. And the Lord spake unto Moses saying By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time or in one day but at severall times in the space of fourty dayes Vers 18. Thou shalt make a laver of brasse and his foot of brasse c. Which was made of the womens brasen looking-glasses Exod. 38. 8. And he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women c. Now the laver being lifted up upon his foot or base the priests could not put their feet in it whence it is inferred that it had spouts for the water to issue forth and at the bottom some vessel or other to receive the water Vers 26. And thou shalt anoint the tabernacle of the congregation therewith c. All these things were anointed first to consecrate them to Gods service and to separate them from all profane and common uses secondly to signifie both that all excercises of piety used in the legall service would not be at all profitable without the secret operation of the spirit whereof the oyl was a type as also that there comes no good to us by those things but onely by the working and application of the spirit See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa 61. 1. This was done Levit. 8. Vers 30. And thou shalt anoynt Aaron and his sonnes c. See the note upon chap. 29. 7. Vers 32. Upon mans flesh shall it not be poured c. That is not in any civill or profane use whether for delight or otherwise upon strangers it might not be poured at all but the priests might not use it in a civill way And hereby the people were taught to look to the holy spirit whereof it was a type that nothing was to be done in Gods service without authority from God and that none of Gods holy things ought to be diverted to any profane use CHAP. XXXI Vers 2. SEe I have called by name Bezaleel c. Moses might doubt how amongst a people inured in Egypt onely to base and servile imployments he should find workmen fit to undertake such curious and cunning work especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount though Moses gave them the best directions he could the Lord therefore prevents this fear by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things and by name Bezaleel and Aholiab as the master workmen and directers of others not named Bezaleel the sonne of Uri the sonne of Hur c. It is probable that this Hur the grandfather of Bezaleel was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill the same also whose Genealogy is set down 1. Chron. 2. 19. who was the sonne of Caleb so then Caleb was great grandfather to Bezaleel but not that Caleb the sonne of Jephunneh 1. Chron. 4. 15. who was but fourty years old when he searched Canaan but Caleb the sonne of Hezron 1. Chron. 2. 18. Vers 10. And the clothes of service c. Veils clothes coverings which served to wrap up the holy things in when the host was removed See Numb 4. 5 9 11 12. Vers 13. Verily my Sabbaths ye shall keep c. This precept of the Sabbath is here repeated first to let them know that though the work of the tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath secondly to teach them the right use of the tabernacle which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a signe between me and you c. Namely that God had taken them to be a peculiar people to himself and that they had taken him to be their God their Creatour Redeemer and Sanctifier Vers 14. For whosoever doth any work therein that soul shall be cut off from among his people This includes not