how to order this their double portion Vers 23. Bake that which ye will bake to day and seethe that ye will seethe c. It may seem questionable whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they dâ—sired to eat so dressed on the sixth day and then to reserve the rest unto the morning or to bake and seethe both for that day and the next day which was the Sabbath But yet this last seems the most probable and that because it was not likely they onely eat of it undressed as it was gathered on the Sabbath day and expressely afterwards it was enjoyned in the law that they should kindle no fire throughout their habitations on the Sabbath day Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath not onely because they did so eat some part of it on the other dayes but especially also that the hand of God herein might be the more evident seeing they could no way keep it whether baked or sodden on other dayes untill the next morning but they found it putrified and which way soever they reserved it whether dressed or undressed for the Sabbath day it did not corrupt but continued good and sound Vers 31. And it was like coriander-seed white and the taste of it was like wafers made with hony We must not so understand these words as if the Manna were said to be like coriander-seed because it was white for the coriander-seed is blackish but that it is compared to coriander-seed in regard onely of its quantity and proportion and then besides that it was of a whitish colour So that we must reade these words as expressing three qualities of the Manna 1. That it was little and round like the coriander-seed ver 4. There lay a small round thing as small as the hoar frost 2. That it was for the colour of it white like Bdellium as it is expressed Numb 11. 7 3. That it was sweet like hony-wafers namely unbaked for being baked the taste of it was as the taste of fresh oyl Numb 11. 8. In that Apocryphall book called the Wisdome of Solomon chap. 16. 20 21 it is said of this Manna that it was able to content every mans delight and agreeing to every taste and that serving to the appetite of the eater it tempered it self to every mans liking whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire and had the savour of any kind of meat which they had a desire to eat of But this is a weak conceit for first there is no evident ground for it in these words and then besides though it had been entended by that Author yet it is directly contrary to this description of the Manna which Moses gives us and again if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite that it should taste like any meat they desired to tast of why did the Israelites murmure afterwards against Moses lusting for flesh and fish and repining because they had not the cucumbers and melons and leeks and onyons and garlick which they had in Egypt Numb 11. 4 5. Vers 33. And Moses said unto Aaron Take a pot c. It was a golden pot See Hebr. 9. 4. Wherein was the golden pot that had the Manna Moses rehearseth these things here to make a full end of the history of Manna but they were not done till afterwards when the Tabernacle was built wherein it was laid up before the Lord. Vers 35. And the children of Israel did eat Manna fourty years untill they came to a land inhabited To wit till they were gone over Jordan into the land of Canaan and then it ceased This Manna called by the Psalmist Angels food Psal 78. 25. Man did eat Angels food c. was a notable type of Christ and is therefore called Spirituall meat 1. Cor. 10. 3. And did all eat the same spirituall meat for Christ indeed is the true bread that came down from heaven Joh. 6. 33. upon whom feeding by faith our souls are nourished unto life everlasting White in regard of his purity and innocency and sweeter then the hony to the souls of believers bruised for our transgressions and conveyed to us in the dew of the word as the Manna lay in the dew upon the ground and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan when there shall be no more use of this food but God shall be all in all to us Vers 36. Now an omer is the tenth part of an â—phah And ephah by the judgement of the best Writers was much like to our English bushel Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food CHAP. XVII Vers 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin after their journeyes c. This clause after their journeyes is added to imply that Rephidim was not the next station after they went from the wildernesse of Sin no they went from Sin to Dophkah from thence to Alush and from thence to Rephidim Numb 33. 12 13. 14. Vers 2. Wherefore do ye tempt the Lord To wit by their mutinous requiring of water as a signe of Gods presence among them saying Is the Lord among us or not as it is afterward expressed verse 7. when men not believing the promises of God will boldly prescribe God the time when and the manner how he shall perform his promises this is called a tempting of the Lord because thereby they do as it were try whether he be able and faithfull to do what he hath said And thus are the Israelites here said to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan and having had already evidence enough of Gods almighty power and fatherly care over them yet being now in some distresse for want of water they came in a bold manner and expostulated with Moses and Aaron and cried upon them to give them water that they and theirs might not perish with thirst and herein they did tempt the Lord because as the Psalmist saith Psal 78. 41. They limited the holy one of Israel they said Is the Lord among us or not that is the want they were in made them question Gods presence and they resolved now to put it upon this tryall Let Moses give them water and they would acknowledge it but if that were not done they would not believe it And hence was this place afterward called Massah that is temptation Vers 4. What shall I do to this people they be almost ready to stone me Though there be no mention made in the foregoing expostulation of the people with Moses that they threatned to stone him yet perhaps some intimation hereof might fall from some of
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
There was a meat-offering that was alwayes to be joyned with their burnt-offerings for which direction is given elsewhere but here direction is given onely for voluntary meat-offerings and therefore it is said When any will offer a meat-offering c. neither is there any set quantity here appointed but it is left free to the offerer to bring what he pleased whereas for the meat-offering that was brought together with their burnt-offerings of the herd or of the flock there is an expresse law how much there should be of it to wit a tenth deal of flower mingled with the fourth part of an hin of oyl Numb 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were both to make atonement for them and also to testiâ—ie their consecrating of themselves to God but withall particularly they were by way of acknowledgement that all their provision they had of his bounty So then the meat-offering signified First Christ his oblation of himself of which the Apostle speaks Ephes 5. 2. Christ hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour and again Heb. 10. 8 9 10. When he said Sacrifice and offering and burnt-offerings and offering for sinne thou wouldst not neither hadst pleasure therein which are offered by the law Then said he Loe I come to do thy will O God! He taketh away the first that he may establish the second By the which will we are sanctified through the offering of the body of Jesus Christ once for all Secondly Christians wonne to God by the Gospell and then consecrated to his service Esay 66. 20. They shall bring all your brethren for an offering to the Lord out of all nations to my holy mountain Jerusalem saith the Lord as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly all our Evangelicall sacrifices of prayer and praysing God with other services done to the Lord and to his saints for his sake Mal. 1. 11. In every place incense shall be offered unto my name and a pure offering And last of all more particularly their acknowledgement of Gods bounty in all the food they injoyed and therefore it was that in all these meat-offerings they are appointed to bring fine slowre without any mixture of branne to signifie the purity of all Evangelicall sacrifices He shall poure oyl upon it and put frankincense thereon The oyl poured upon the flowre figured the graces and comfort of the holy Ghost whereby we serve God with a willing mind and a chearfull spirit Ye have an unction from the holy one saith the Apostle speaking of this oyl of Gods spirit 1. John 2. 20. and the sweetnesse both of the oyl and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Ephes 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices Jer. 6. 20. To what purpose cometh there to me â—ncense from Sheba and sweet calamus from a farre countrey your burnt-offerings are not acceptable nor your sacrifices sweet unto me Vers 2. And the priest shall burn the memoriall of it upon the altar That is the handfâ—ll which he had taken out of the meat-offering which should in stead of all put God in mind which is spoken of God after the manner of men of all this offering which the offerer had given to the Lord and of the covenant which he had made to accept it and withall be a memoriall to the offerer that he acknowledged all the store he had to be from God and therefore to be consecrated wholly to his service and that God would take in good part the offering he had now brought him Vers 3. And the remnant of the meat-offering shall be Aarons and his sonnes To eat the same in the Sanctuary Levit. 6. 16. And the remainer thereof shall Aaron and his sonnes eat with unleavened bread shall it be eaten in the holy place in the court of the tabernacle c. It is a thing most holy of the offerings of the Lord made by fire And therefore onely to be eaten by the priests that offer it Of other offerings others might eat but of the most holy things whereof part was burnt on the altar onely the priests Vers 4. And if thou bring an oblation of a meat-offering baken in the oven These were prepared and baked within the Sanctuary as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering and the sinne-offering where they shall bake the meat-offering and 1. Chron. 23. 28 29. Their office was to wait on the sons of Aaron c. both for the shew-bread and for the fine flowre for meat-offerings and for the unleavened cakes and for that which is baked in the pan and for that which is fried It shall be an unleavened cake of fine flowre mingled with oyl or unleavened wafers anointed with oyl See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter Vers 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven This must be understood onely of these voluntary oblations part whereof was to be burnt upon the altar for with some eucharisticall or thank-offerings they might bring leavened cakes Levit. 7. 13. as also in the first-fruits Levit. 23. 17. but these were not burnt upon the altar And where leaven was not to be used in the oblation the part remaining the priests might not eat with leaven Levit. 6. 16. because part of the offering was burnt upon the altar Now leaven was thus generally forbidden First to put them still in mind of their deliverance out of Egypt a type of their redemption by Christ Secondly to teach them to worship God as he had appointed and to know that all humane devices therein are an abomination to God Thirdly to shew the perfect purity of Christ in whom there was not the least leaven of sinne and the sincerity that must be in our evangelicall sacrifices for leaven signifieth sinne of all sorts in doctrine and manners distastfull to God and infectious to men Luke 12. 1. Beware ye of the leaven of the Pharisees which is hypocrisie 1. Cor. 5. 8. Let us keep the feast not with old leaven neither with t he leaven of malice and wickednesse but with the unleavened bread of sincerity and truth For ye shall burn no leaven nor any hony in any offering of the Lord made by fire Not onely leaven but hony also is forbidden First because it hath a kind of leavening nature Secondly the more fully to exclude all humane devices in Gods worship the sweetnesse of hony might be a pretence of mixing it with their sacrifices when neither
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâ—een years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt â—â—s own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâ—s O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâ—hstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ— then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâ—d Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâ—m that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ— that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ— his service That is according as the weight is more or lesse of those things which â—re committed to their charge Vers 8. And foure waggonâ— aâ—d â—ight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that â—t was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upâ—n their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâ—eâ— spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâ—r the priests into the service of the
miracle And yet I think not that the ground was all over covered two cubits thick as farre as a dayes journey reached round about the camp for where then did they spread them abroad when they had gathered them but that they lay here and there scattered the heaps being in many places two cubits thick Vers 32. He that gathered least gathered ten homers That is a hundred bushels for an ephah was near the same with our bushel and an homer contained ten ephahs Ezek. 45. 11 14. The ephah and the bath shall be of one measure that the bath may contain the tenth part of an homer and the ephah the tenth part of an homer and indeed hereby we may see how miraculously abundant this flight of quails was which makes the Psalmist say that God rained flesh upon them as dust and feathered fouls as the sand of the sea Psal 78. 27. And they spread them all abroad for themselves round about the camp To preserve them from putrifying to which end it is likely that they used art also in salting and drying them or else they were as miraculously preserved as sent for they eat of them a moneth together Vers 33. And while the flesh was yet between their teeth c. It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people and that he smote them with a very great plague while the flesh was yet between their teeth ere it was chewed to imply first the insatiable greedinesse of the people who after a moneths feeding on these quails were still so eager upon them secondly how opportunely the Lord punished them that they might see the Lord punished them for lusting after flesh and for their murmuring against Moses because they had it not he made the very flesh they had desired to be the cause of their destruction and while they were glutting themselves with these dainties they lusted after his wrath brake forth upon them and thirdly how fully he made good what he had before threatned vers 20. that they should eat flesh till it came out of their nostrils and it became loathsome unto them What this great plague was wherewith God smote them it is not expressed but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear and so hereof many of them dyed CHAP. XII Vers 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman c. Miriam is here named first and that as it may be probably conceived because she it was that began the quarrell and Aaron was stirred up by her and therefore also afterwards we see that she onely not Aaron was â—tricken with leprosie However by the providence of God doubtlesse it was the better to clear it that Moses was exalted by Gods speciall favour not by any compaâ—t amongst themselves that his own brother and sister did thus rise up against him What the ground or occasion of that quarrell was may seem questionable onely thus much is more then probable first that one main ground of their quarrell was their envy at the preheminence of Moses above them as appears by that their expostulation vers 2. Hath the Lord indeed spoken onely by Moses Hath he not spoken also by us Because Miriam was a prophetesse Exod. 15. 20. and Aaron the high priest and imployed by God together with Moses in fetching the Israelites out of Egypt therefore they grudged that the supreme power of government should be solely in Moses And perhaps this envy was newly stirred in Miriam because she being a prophetesse was not one of those seventy of whom mention is made in the foregoing chapter that were chosen to be assistants to Moses in the government of the people And secondly that whatever was the cause of this their quarrell against Moses yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite as it is in the margin not one of Abrahams holy stock and this was doubtlesse no other but Zipporah the Midianitesse for of her death we reade not and ordinarily in the Scriptuâ—es the Midianites and other neighbouring nations that inhabited Arabia Cush his land are called Cushites or Ethiopians as Hab. 3. 7. I saw the tents of Cushan or Ethiopia in affliction and the curtains of the land of Midian did tremble Vers 2. Hath the Lord indeed spoken onely by Moses hath he not spoken also by us That is have not we the gift of prophecy as well as he and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel Vers 3. Now the man Moses was very meek c. Implying that first he had given them no cause thus to quarrell with him and secondly that he was now content to swallow these affronts patiently and made no complaint but the Lord took his cause in hand Nor is it strange that Moses should thus commend himself if we consider that he did it by the immediate inspiration of the holy Ghost that his meeknesse might be a pattern for the Church in all ages and therefore elsewhere we see also that he relates his sinnes and weaknesses and thus also doth S. Paul speak of himself as 1. Cor. 11. 1. Be ye followers of me even as I also am of Christ and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings that here and there by Joshua or some other of the prophets after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning the death and buriall of Moses Vers 5. And the Lord came down in the pillar of the cloud and sâ—ood in the doore of the tabernacle and called Aaron and Miriam Before God had commanded Moses and Aaron and Miriam vers 4. to come all three together to the tabernacle of the congregation where being all three together and the cloud being withall descended to the doore of the tabernacle the Lord now from thence calls to Aaron and Miriam to stand forth both because he was now particularly to speak to them and not to Moses as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him Vers 7. My servant Moses is not so c. That is I do not make known my will to him so as to other prophets in dreams and visions but with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold But what is the meaning of this doubtlesse God is invisible Col. 1. 15. No man hath seen God at any time
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
stood within behind the vail or else in the most holy place before the ark for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place and evident it is that after they were broâ—ght forth again and Aarons rod was found to flourish the rest continuing dry sticks or staves as they were before that was carryed into the most holy place and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail and yet it is said to be returned to the place where they were all laid before vers 10. Bring Aarons rod again before the testimony However this laying of these rods up before the Lord was to signifie that it was referred to him to determine this controversie concerning the priesthood Vers 5. And I will make to cease from me the murmuring of the children of Israel That is in this particular concerning Aarons priesthood Vers 6. And the rod of Aaron was among their rods That is there being twelve rods brought for the twelve Princes of the twelve tribes which were it seems according to the custome of those times made of the almond tree for such Aarons was vers 8. that bloomed blossomes and yielded almonds they were all laid together and Aarons was put also amongst the other twelve Vers 8. And behold the rod of Aaron for the house of Levi budded c. Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar and withall the flourishing of this rod signified first the budding of Aarons posterity together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity secondly the miraculous flourishing glory of Christs priesthood of which Aarons was a type to wit how he that rod out of the stemme of Jesse and branch that grew out of his root Esa 11. 1. though at first he was as a dry and withered sâ—ick so that there was no beauty nor comlinesse in him Esa 53. 2. and especially in his death and burâ—all when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard Psal 22. 15. should yet suddenly sprout forth again to wit in his resurrection and so his priesthood should become an eternall priesthood and lâ—â—e Aarons budding fruitbearing rod should bring forth fruit to man believing on him remission of sinnes righteousnesse and eternall liâ—e and by the preaching of the Gospel that flourishing rod or sceptre of righteousnesse should become glorious all the world over to the great joy of all those that have interest in him and thirdly that all those that in the dayes of the Gospel were truly set apart to teach the people as Aaron was though in themselves but dry and withered sticks yet by the speciall grace of God should bear and bring forth buds and fruit and that their fruit should remain John 15. 16. Vers 12. And the children of Israel spake unto Moses saying Behold we die we perish we all perish Being by this miracle fully convinced of their sinne and then calling to mind how severely God had punished this their murmuring against Moses and Aaron how some had been burnt with fire some swallowed up into the earth alive some consumed with the plague they are stricken with an apprehension of the like danger the first step to repentance and therefore cry out as men that might justly expect to be every one of them destroyed as they were indeed in danger to be presently taken away by some judgement had not the Lord been the more mercifull to them Vers 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die This is an amplification of their wofull condition to wit that though God should spare them now yet they should alwayes be in danger if they did never so little presse beyond the limits allowed them whosoever say they cometh any thing near that is nearer then they should and keep not off at their full distance wherein we may easily transgresse we see God will not spare them yea happely as men terrified are indeed wont to conceive their danger greater then it is they complain as if it would be perilous to come near the tabernacle at all Shall we be consumed with dying This may be a deprecation Shall we be consumed that is of thy mercie let us not be consumed for so questions are often used in earnest deprecations as Psal 85. 6. Wilt thou not revive us again that thy people may rejoyce in thee and Esa 64. 12. Wilt thou refrain thy self from these things O Lord wilt thou hold thy peace and afflict us very sore But I rather take it as a bemoaning of their condition CHAP XVIII Vers 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary Because of the peoples astonishment chap. 17. vers 12. Behold we die we perish we all perish the Lord here tells Aaron that he the priests and Levites must bear the iniquity of the Sanctuary that is that if any pollution came to it by the people they should answer for it and therefore it must be their charge to watch over it Thus the Lord shews himself reconciled and makes the priests watch a ground of appeasing the peoples both fear and envy And thou and thy sonnes with thee shall bear the iniquity of your priesthood That is shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it which your watch should prevent Vers 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die To wit for not preventing the errour of your brethren the Levites by your care Vers 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail That is for all things that concern the altar of burnt-offerings and for all things that are to be done within the vail that is within the outer vail either in the holy or most holy place Vers 8. Unto thee have I given them by reason of the anointing c. That is for the office sake whereunto thou art anointed because I have separated thee from worldly employments to attend upon mine holy things therefore thou shalt have mine holy things to live upon Vers 9. Every oblation of theirs every meat-offering of theirs c. The particulars are here mentioned of the most holy things reserved from the fire that is the sacrifices whereof part was burnt upon the altar which were allotted to be the priests portion for their maintenance to wit oblations meat-offerings sin-offerings trespasse-offerings and this last is expressed thus every trespasse-offering of theirs which they shall render unto me because trespasse-offerings were brought as by way of recompence for some trespasse committed
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
were giants in the earth in those dayes Men who for their extraordinary stature and strength were even admired in those dayes to wit in that age before spoken of when the sonnes of God did promiscuously match with the daâ—ghters of men at that time and before that time that is in that age there were these giants on the earth who in the pride and confidence of their huge strength did without all fear of God or man as lawlesse men commit any villany and like savage and wild beasts destroyed and waâ—ted the countreyes and people where they lived Amongst other the corruptions of those times this Moses instances peculiarly in to let us see how insufferably wicked mankind was grown when they did in a manner even fight against God And also after that when the sonnes of God c. Yea and after that age the progenie of these unlawfull matches betwixt the sonnes of God and the daughters of men became many of them such giants the curse of God follovving such unequall mixtures of the seed of Seth vvith that of Cain And hereby also Moses gives us to understand that even among the outvvard members of the Church these villanies grevv rife yea and after the holy Patriarchs had by Gods commandment threatened them vvith that delâ—ge vvhich aftervvards came upon them Vers 6. And it repented the Lord that he had made man c. God is not as man that he should repent or that he should be grieved for any thing that is done 1. Sam. 15. 29. The strength of Israel will not lie nor repent for he is not as man that he should repent and that because he is not mutable in his purposes as being the Father of lights Jam. 1. 17. with whom there is no variablenesse nor shadow of changing neither can any thing happen to crosse him in his counsel which he did not foresee from everlasting nor can he be in danger to erre in his purposes and to find out any thing in proces of time that is better then that which before he determined should be done yet here as elswhere in severall places of Scripture the Lord is said to repent and to grieve 1. because the Lord now intended to do what men that repent and are grieved for that which they have formerly done are wont to do that is to undo what he had done and to destroy the work of his own hands and therefore speaks thus of himself after the manner of men as stooping to our capacity and 2. to imply thereby the grievousnesse of their transgressions and provocations that should move the Lord to destroy so great a part of those creatures which he had made for his own glory as it were to repent of making man in whom he had determined to honour himself above all the creatures besides He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born Vers 16. And in a cubit shalt thou finish it above That is the Ark. The meaning is this When he had built up the Ark thirty cubits high then he was to finish it or cover it which covering went up sloping so that the ridge was a cubit higher then the side of the Ark. Vers 19. Two of every sort c. That is pairs of every sort a male and a female the number is set down afterward chap. 7. vers 7. Of every clean beast by sevens the male and his female c. here onely the kind and that he should take them by twoes or by pairs CHAP. VII Vers 2. OF every clean beast c. That is such as might be offered in sacrifice Vers 11. In the six hundredth year of Noahs life c. So then the Floud began in the seventeenth day of the moneth Zin which was about the beginning of our May as some Authours think Anno Mundi 1656. or the beginning of October as others hold Vers 12. And the rain was upon the earth fourty dayes c. It rained therefore unto the twentie seventh day of the third moneth Vers 16. And the Lord shut him in c. That is the Lord either by the ministrie of the angels or by his own immediate power caused the doore of the Ark on the outside to be sure and safe against the rain and violence of the waters and so what could not be done by any care or skill or labour of Noah himself was supplied by Gods providence whereas reading this history men might be ready to question in their minds How Noah could possibly so shut the doore on the inside but that still there would be danger of the waters working through the joynts and crevises on the outside where Noah could not cover it with pitch as it was within all such imaginations which our own curiositie might suggest are cut off with this short clause that the Lord shut him in that is that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the doore upon them that by no means the flouds of water beating upon it should be able to loosen it or any way break in to the endangering either of man or beast Vers 20. Fifteen cubits upward did the waters prevail That is so much higher then any mountain did the waters rise Vers 24. And the waters prevailed on the earth an hundred and fifty dayes That is for one hundred and fifty dayes after the beginning of the Floâ—d the waters did either increase or continue in their full strength to wit unto the end of the sixteenth day of the seventh moneth CHAP. VIII Vers 4. ANd the Ark rested in the seventh moneth on the seventeenth day of the moneth c. Which must needs be the next day at the furthest after the waters began first to decrease for from the beginning of the Floud to this seventeenth day of the seventh moneth are but an hundred fifty and one dayes at the most Nor is this strange that the Ark should rest so suddenly if the Ark did draw thirteen cubits water as is very likely when the Floud was at the highest the bottome of the Ark was not above two cubits higher then the highest mountains and two cubits it might well fall in one day Vers 5. In the tenth moneth on the first day of the moneth were the tops of the mountains seen That is seventy three dayes after the Ark began to rest not onely the top of that mountain was dry the Ark standing there wholy out of the water but also the tops of many lower mountains Vers 6. And it came to passe at the end of fourty dayes That is fourty dayes after the tops of the mountains were discovered which was the eleventh day of the eleventh moneth Vers 8. Also he sent forth a dove from him Seven dayes after he had sent out the raven for vers 10. he speaks of seven other dayes and that was upon the eighteenth day of the eleventh
and made our peace through the bloud of his Crosse Col. 1. 20. Again because the Scripture no where tells us who he was or who were his parents or of what stock he came nor makes any mention either of his birth or death but presents him to us as one without father without mother without descent having neither beginning of dayes nor end of life Heb. 7. 3. and that purposely that he might be a figure of the Messiah which cannot be said of Job Daniel and others vvho though there be no mention made of their stock birth and death yet they vvere not also Kings and Priests unto God as Melâ—hisedek vvas therefore in regard of these also the Apostle makes him a notable type of Christ or one made like to the Sonne of God vvho vvas indeed in regard of his humane nature without father and in regard of his Godhead without mother without descent having neither beginning of dayes nor end of life And he was the priest of the most high God That vve may not vvonder at that vvhich follovvs that a Canaanitish king should speak so religiously of the most high God and vvithall take upon him to blesse Abram as one much inferiour to himself Heb. 7. 7. Without all contradiction the lesse is blessed of the better or that Abram should pay him tithes c. Moses therefore tells us that this Melchisedek was not onely a vvorshipper of the true God but also a Priest of the most high God most eminent in those times undobtedly in regard of that speciall dignitie that he was both king of Salem and Priest of the most high God And herein also the Apostle maketh him a most remarkable type of Christ Heb. 7. 2 3. because he was both king Priest and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aarons order had without any mention of any to whom he succeeded in his Priesthood or that succeeded him so as one that typically abideth a Priest for ever as the Apostle there speaks for so indeed Christ is the one eternall Priest of his Church as the Apostle saith Heb. 7. 24. This man because he liveth for ever hath an unchangeable Priesthood Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites but God can raise unto himself faithfull servants whereever he pleaseth and conferre upon vvhomsoever he vvill an eminent measure of grace yea though the Church vvas to be continued in the posteritie of Abram yet there is little question to be made but that as yet there vvere some fevv of other families that vvere the true servants of God as Job and his friends aftervvard were amongst the Edomites Vers 19. And he blessed him and said c. By the authoritie of his office and in the name of God he gives Abram his blessing as the Priests in the lavv did the people Num. 6. 23 27. Speak unto Aaron and to his sonnes saying On this wise ye shall blesse the children of Israel c. vers 27. And they shall put my name upon the children of Israel and I will blesse them It is likely he used a more ample form and manner of blessing then is here expressed But if so in this abbridgement which Moses gives us we have no doubt the summe of all for this manner of blessing though uttered prayer-vvise implyeth an assured promise that the most high God should most abundantly blesse him Vers 20. And he gave him tithes of all c. He that is Abram Heb. 7. 4. gave Him that is Melchisedek tithes of all that is the tenth of all the spoil Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils for though he vvould take nothing of the spoil vvhich had been carried from Sodom unto himself yet he might give of it to Melchisedek and besides he took questionlesse much from the vanquished vvhich belonged not to Sodom However the tithes he gave unto Melchisedek that surely by way of homage thankfulnes to God for what was given to him in regard of his office was given to God for Melchisedek himself being a king had no need of them Vers 22. I have lift up my hand to the Lord c. This may be meant either of an oath that he had taken for that was an usuall custome in swearing to lift up the hand to heaven Dan. 12. 7. And I heard the man clothed in linnen which was upon the waters of the river when he held up his right hand and his left hand unto heaven and sware by him that liveth for ever or which differs very little of a vow made to God in his prayer Vers 23. Lest thou shouldst say I have made Abram rich That is lest thou or any other should hereafter say that by this victory I enriched my self and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged and withall lest thou shouldst think or say hereafter that I pretended the rescue of the afflicted but did indeed look after the prey Thus he preferres the glory of God and the honouring of his Religion before his spoil which by right of warre belonged to him CHAP. XV. Vers 1. THe Lord came unto Abram in a vision By this word vision is sometimes meant a Revelation of God given to his servants in their sleep by a dream which are also for distinction sake called nightly visions Gen. 46. 2. And God spake unto Israel in the visions of the night but this I cannot conceive to be such chiefly because we have such a vision afterwards following this vers 12. A deep sleep fell upon Abram and lo an horrour c. Again by visions are sometimes meant those apparitions which the servants of God have had being cast into a trance which were onely spirituall objects of the mind not of the bodily sense This seems not to be such neither for many things are here said to have passed betwixt God and Abram which cannot well be thought to have been onely in a trance and not really done as the killing and dividing of the heifer of three years old c. vers 9 10. and besides there would not have been then so great difference betwixt this vision and that dream or trance mentioned vers 12. and therefore I rather conceive this vision to have been an open apparition which Abram beheld waking with the eyes of his body though happely the Lord appeared in a more glorious manner then usually and therefore it is now added that this was done in a vision Fear not Abram c. This is spoken both that he might not be afraid of the majesty of God who now in this vision appeared to him and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed in regard that after so many
root out the inhabitants thereof and that himself was to live as a stranger and sojourner in the land no marvell it is though he acknowledged Abimelechs sovereigntie in that land and took an oath for himself that he would no way hutt either him or his sonne or his sonnes sonne after him Vers 27. And Abraham took sheep and oxen and sent them unto Abimelech Besides that it was the custome to give some such gifts at the making of covenants these seem to have been given by Abraham by way of Homage to Abimelech as the king of the countrey Vers 30. For these seven ew-lambes shalt thou take of my hand That they may be a witnesse unto me c. That is the receiving of these seven ew-lambes shall be as a witnesse that this well formerly taken from me vers 25. is now acknowledged to be mine that so all controversie about it for the time to come may be prevented Vers 3â— And they returned into the land of the Philistines That is That part of the land where the Philistines dwelt for otherwise Beersheba where they had now covenanted with Abraham was also in the land of Palestina vers 34. And Abraham sojourned in the land of the Philistines many dayes Vers 33. And Abraham planted a Grove in Beersheba and called there on the name of the Lord c. That is in the Grove which he had planted in Beersheba which no doubt he purposely planted for this religious use that under the shade of those trees they might the more commodiously offer up sacrifices and perform all other the publick duties of Gods worship and service which within their tents they could not do And hereby Moses gives us to understand 1. That Abraham did at length here enjoy some settled rest and dwelt here a long time together to vvit whilst his new planted Grove was grown up and fit for the service he intended it 2. That at this time the use of Groves in Gods worship was not unlawfull However afterward vvhen men began to esteem such places holy and to think superstitiously that God vvas better vvorshipped there then in other places and so it became a generall custome amongst all Idolatrous nations to set up their Idoles in Groves and there to sacrifice to their false Gods the Lord did thereupon by his lavv forbid the Israelites all planting of Groves for religious uses Deut. 16. 21. Thou shalt not plant thee a Grove of any trees near unto the Altar c. this planting of Groves became one of the chief abominations for vvhich God reproved the Israelites in future times Judg. 3. 7. And the children of Israel did evil in the sight of the Lord and forgat the Lord their God and served Baalim and the Groves 1. Kings 14. 15. For the Lord shall smite Israel as a reed is shaken in the water and he shall root up Israel out of this good land which he gave to their fathers c. because they have made their Groves provoking the Lord to anger yet I say at present it vvas no sinne in Abraham both because as yet God had not forbidden it and Abraham did it onely for conveniency to shelter them from the heat not as thinkâ—ng God vvas better vvorshipped in Groves then in other places CHAP. XXII Vers 1. GOd did tempt Abraham That is he did try and prove him It is said James 1. 13. that God tempteth no man to vvit by seeking to seduce them by soliciting and provoking them to do that which is evil Thus men are tempted by Satan vvho is therefore called The Tempter Matt. 4. 3. and by their own lusts James 1. 13. but God in this sense tempteth no man He is therefore here said to have tempted Abraham onely because by enjoyning him to sacrifice his sonne Isaac in vvhom God had promised to make his seed as the starres of heaven and that in his seed all the nations of the earth should be blessed God did singularly prove and try his obedience and faith to wit vvhether he vvould believe still the promise made him concerning Isaac even vvhen he was enjoyned to do that vvhich might seem utterly to overthrovv that promise and do vvhat God commanded even vvhen reason must needs conclude that if he did obey the promise concerning Isaac could not be performed Thus God did tempt Abraham And because the command of such an inhumane fact as vvas the sacrificing of his own sonne might not startle those that should reade it or make them think that it vvas rather some fit of sudden phrensy or some delusion of Satan that made him undertake such a thing as this in the very entrance of this story this is therefore expressed that God commanded this but it vvas onely to try him God required in Abraham a readinesse of will really to do vvhat vvas spoken to him but never intended that he should do it onely as men use to make experiments of the faithfulnesse of their friends so now God made proof of Abrahams faith and obedience and that not because God needed any such way of discovering it to himself for he knows hovv the hearts of all men stand affected but because he would hereby have it manifested to others so that herein also the Scripture speaks of God after the manner of men And he said Behold here I am That is ready to do whatever thou wilt enjoyn me Vers 2. Take now thy sonne thine onely sonne So called both because he was the onely sonne of the freewoman and also because Ishmael was now quite cast out Chap. 21. 14. And Abraham rose up early in the morning and took bread and a bottle of water and gave it unto Hagar and the child and sent her away and she departed c. And get thee into the Land of Moriah Which was the place where afterwards the temple was built as 2. Chron. 3. 1. Then Solomon began to build the house of the Lord at Jerusalem in Mount Moriah c. Vers 4. Abraham lift up his eyes and saw the place afarre off For by this time God had told him according to the promise before mentioned vers 2. in what particular place of the land of Moriah he was to sacrifice his sonne as it is plainly afterward expressed vers 9. They came to the place that God had told him of Now Abrahams seeing the place before he came at it is thus particularly expressed because doubtlesse the first sight of this place where he was to perform such a dolefull work did exceedingly wound his heart and yet notwithstanding he shrunk not but persevered constantly in his resolution of doing what God had enjoyned him Vers 5. Abraham said to his young men Abide you here with the asse c. That his servants might not oppose and hinder him in the vvork he had to do he enjoyns them to stay with the asse at the foot of the hill to wit the asse whereon himself rode or whereon they had brought the wood they
is said that many of the children of Issachar resorted to David to Hebron who were men of eminent understanding and ready armed to the warre as it is vers 23. and came purposely to settle the kingdome upon him according to the word of the Lord. Vers 16. Dan shall judge his people as one of the tribes of Israel Dan was the eldest sonne of Bilhah Rachels handmaid and his name was given him as a memoriall that God had judged Rachel in giving her a sonne by her handmaid for Dan signifieth judging Gen. 30. 6. saith Rachel God hath judged me and hath also heard my voice and hath given me a sonne therefore â—alled she his name Dan alluding therefore to his name he pronounceth this blessing upon him Dan shall â—udge his people as one of the tribes of Israel and the meaning doubtlesse is that however he was the sonne of a handmaid yet his posteritle should be one of the tribes of Israel and enjoy all the priviledges of a tribe as well as the posterity of his freeborn sonnes of whom before he had spoken to wit they â—hould have an equall share in the land of Canaan and as other tribes had their heads and elders to judge and decide causes amongst them so should they Some conceive the raising up of Sampson to be one of the judges who was of the tribe of Dan to be the accomplishment of this prophecy but questionlesse the blessing here promised is more generall and meant of the common priviledges which as a tribe Dan should enjoy in the common government of the people together with the rest And Dan being the eldest of the sonnes of the handmaid by expressing that he should enjoy this priviledge the like is implyed concerning the rest Vers 16. Dan shall be a serpent by the way A prophecy that this tribe should rather by cunning then open force get the better of their enemies Some footsteps whereof we have in Sampsons acts and also in that exploit of this tribe against Laish which they suddenly surprised Judg. 18. 27. And they came unto Laish unto a people that were at quiet and secure and they smote them with the edge of the sword c. Vers 18. I have waited for thy salvation O Lord. This ejaculation thus interposed is not strange in a dying man yet the ground might be his foreseeing the troubles of his posterity and that tribe of Dan in speciall Vers 19. Gad a troop shall overcome him but he shall overcome at last Herein Jacob foretells that Gads posterity being placed in the utmost skirts of the land of Canaan should be often sorely annoyed with the incursions of the bordering nations that should be enemies to Israel to wit the Ammonites Moabites and others who should often by troops make inroads upon the Gadites that lay next to them but at length they should gather their forces together overcome them and drive them out of their countrey again and so afterward peaceably enjoy their possessions Now because Gad signifieth a troop A troop cometh saith Leah concerning this first-born sonne of her handmaid Zilpah and therefore she called his name Gad Gen. 30. 11. in allusion to his name Jacob thus expresseth his blessing Gad a troop shall overcome him but he shall overcome at the last Vers 21. Naphtali is a hind let loose he giveth goodly words Herein is chiefly prophesied as I conceive that this tribe should also have a fruitfull and pleasant portion in the land of Canaan wherein they should be as a hind let loose that hath scope and liberty and so in choice of pastures find plenty of feeding 2. That they should live as in plenty so in peace as a hind let loose that is a hind that must not be hunted but is preserved and cherished as the delight of the owner but 3. It may also be meant of their cunning and active nimblenesse in dealing with their enemies that they should be light-footed both to pursue enemies and to escape danger Psal 18. 34. He maketh my feet like hinds feet whereof one instance we have in the story of Barak Judg. 4. 10 15 16. And Barak called Zebulun and Naphtali to Kedesh c. And the Lord discomfited Sisera and all his chariots and all his host with the edge of the sword before Barak so that Sisera lighted down off his chariot and fled away on his feet but Barak pursued after the chariots c. and all the host of Sisera fell upon the edge of the sword and there was not a man left As for the second clause he giveth goodly words thereby is meant in generall that this tribe should be fair-spoken courteous and of friendly behaviour and therefore beloved or it may be more particularly intended 1. of their eloquence and fair speeches whereby they should rather keep themselves safe then by force of arms 2. of the songs of thanksgiving the praises and blessings which they should return unto God both for their fruitfull land their peace and conquest of their enemies of which last we have an instance in that song of Deborah and Barak Judg. 5. Vers 20. Out of Asher his bread shall be fat and he shall yield royall dainties That is the portion which in the division of the land of Canaan shall fall to this tribe shall be fat and fertile abounding with wine and oyl but especially with the choicest and finest wheat and so indeed it was one of the richest and fruitfullest parts of all that countrey Vers 22. Joseph is a fruitfull bough Because of him came two tribes Vers 23. The archers have sorely grieved him c. His brethren that sold him his mistris that accused and mâ—ster that imprisoned did what they could to râ—ine him but through Gods assistance he proved too strong for them all Vers 24. From thence is the shepherd stone of Israel That is from the mightie God of Jacob it was that Joseph became the shepherd the stone of Israel a shepherd in that he fed both his father and brethren in the time of famine the stone of Israel in that he was a rock of refuge to them providing a hiding place for them in Egypt when they were in so great distresse and in that he was the onely stay and support of his father and all his family And herein was Joseph a figure of Christ who is the shepherd of his Israel the foundation and corner stone of his Church and people Acts 4. 11. This is the stone which was set at nought of you builders which is become the head of the corner Vers 26. The blessings of thy father have prevailed above the blessings of my progenitours c. This place is diversly rendred by Interpreters and accordingly they differ much in giving the sense and meaning of the words But according to our translation the meaning of the first clause is evident to wit that Jacob therein affirms that the blessings wherewith he had blessed his children and Joseph especially
were of farre greater efficacie and excellencie then those wherewith his progenitours had blessed their children If we understand it to be spoken concerning all his children and that it is afterward particularly applyed to Joseph in the following words They shall be on the head of Joseph c. and thus we must know that he preferres the blessings wherewith he had blessed his children before those of the Patriarchs that were before them 1. because they were more particularly explained and applyed 2. because they were and should be more suddenly clearly fully and effectually accomplished in them for till their increase in Egypt where was that seed to be seen that should equall as it were the number of the starres yea what likelyhood was there of such an increase 3. because whereas the promised seed made to Abraham was ratified onely unto Isaac and so Ishmael and the rest of his sonnes were excluded and afterwards it was confirmed onely to Jacob and so Esau was cut off now it was ratified unto all his children and upon the condition of faith to all their posteritie But if we understand it particularly of Joseph the blessing wherewith Jacob had blessed him is said to surpasse the blessings wherewith his progenitours were blessed 1. because it should not now be long ere the promises made to Abraham Isaac and Jacob concerning the multiplying of their seed c. should be performed hitherto there was no appearance of that which God had promised but now as in the other sonnes of Jacob so in Joseph also the promise of God should be accomplished 2. because he should have this priviledge above the rest that his two sonnes should be the heads of two severall tribes 3. because Joseph was in regard of temporall blessings farre happier then ever Jacob or any of his progenitours had been being advanced in Egypt to the highest pitch of honour next under the King and so living and dying in great prosperitie The greatest difficultie is in the next words Vnto the utmost bounds of the everlasting hills and the most probable expositions that are given thereof are these 1. That they are a comparative expression of the surpassing excellency of those blessings wherewith he had blessed his children and Joseph especially and how farre they exceeded those of his progenitours to wit as farre as the utmost tops of the hills and mountains are above the ordinary levell of the earth 2. That they are an amplification of that which went before concerning the blessings wherewith he had blessed them shewing that they were blessings not onely temporall but also spirituall and eternall such as should reach beyond the continuance of the mountains and hills which yet should continue till time should be no more and are therefore called everlasting hills whence is that of the prophet 〈◊〉 54. 10. The mountains shall depart and the hills be removed but my kindnesse shall not depart from thee c. that is my kindnesse to thee shall be more stable then the mountains that cannot be removed but shall continue to the end of the world And indeed herein was the chief and surpassing excellency of Jacobs blessing above those of his progenitours that all his sonnes were appointed heirs of the promise and of the covenant of grace not one of them being excluded as Ishmael and Esau were and 3. they are added to set forth the riches of the portion of land which should befall the tribes of Ephraim and Manasseh in the division of Canaan which as it should abound with all other desirable blessings so also with the chief things of the ancient mountains and the precious things of the lasting hills as Moses calls them in his blessing of Joseph Deut. 33. 15. And indeed if we observe how evident it is that Moses doth there as it were explain and unfold this blessing of Jacob we may the more readily encline to think that what is there expressed concerning the ancient mountains and lasting hills in Josephs portion is also covertly intended here Vers 26. They shall be on the head of Joseph c. Comparing the blessings wherewith God had blessed him to the oyl wherewith Princes are wont to be anoynted he saith They should be on the head of Joseph and on the crown of the head of him that was separate from his brethren that is whom the Lord hath separated and set apart from the rest of his brethren advancing him to a high and singular degree of honour and in this sense he was a Nazarite as the word is in the originall Vers 27. Benjamin shall ravine as a wolf in the morning he shall devour the prey c. Because the wolf is a strong and fierce beast and goeth forth usually both mornings and evenings to seek his prey Jacob here compares this tribe to a ravening wolf and that to signifie they should be a very strong couragious and warlike people and that they should with admirable violence vanquish and destroy their enemies and return from the battel laden with the spoils And indeed that this tribe of Benjamin was in future times of a warlike disposition we find in many places of the sacred history and especially in those bloudy battels which they fought with their brethren of the other tribes where though there were of the other tribes foure hundred thousand armed men themselves were but five and twenty thousand and seven hundred yet they twice overcame them and slew of them eight and thirtie thousand and it is there particularly noted of these Benjamites which shows what active men they werefor the warre that there were amongst them seven hundred chosen men left-handed thatcould every one sling stones at a hairs breadth and not misse Judg. 20. 16. and in the conquests of Saul the first king of Israel who was of this tribe Vers 28. All these are the twelve tribes of Israel That is these are the heads from whom descended the twelve tribes of Israel indeed there were thirteen tribes but Ephraim and Manasseh are comprehended in one under the name of Joseph their father and besides when the land of Canaan was divided amongst the tribes the Levites had no share amongst them because the Lord was their portion and so they were still called the twelve tribes of Israel And by this mentioning of the tribes the holy Ghost doth as it were direct us to look for the accomplishment of these prophecies not so much in the persons of Jacobs sonnes as in their posterity Every one according to his blessing he blessed them That is he foretold the severall blessings which God had allotted to them But did he not rather pronounce three of them accursed namely Reuben Simeon and Levi I answer 1. That the temporall chastisement threatned was but a fatherly correction for their amendment and so a blessing and not a curse but 2. They are blessed also in that he concludes them within the number of the tribes and so comprehendeth them within the Covenant for by
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 â—ojourning 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 yâ—a 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 Shipâ—rah 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 Tranâ—latours seem to enâ—line 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 hâ—d 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 â—e made them houses Though the midwives â—inned in lying to Pharaoh yet the Lord according to his wonted goodnesse passed by this infirâ—itie of his poore servants and rewarded their piâ—tiâ— and â—ear 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 proclaâ—ation 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
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
where the Lord threatens this as a great judgement to Egypt The fishers also shall mourn and all they that cast angles into the brooks shall lament and they that spread nets upon the waters shall languish and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice It is not meet for us so to do saith Moses for we shall sacrifice the abomination of the Egyptians c. Secondly it deprived them of drink for they used to drink the waters of Nilus in Egypt Jer. 2. 18. What hast thou to do in the way of Egypt to drink the waters of Sihor c there being very seldome any rain in that countrey Deut. 11. 10 11. The land whither thou goest in to possesse it is not as the land of Egypt from whence ye came out where thou sowedst thy seed and wateredst it with thy foot as a garden of herbs But the land whither ye go to possesse it is a land of hills and valleys and drinketh water of the rain from heaven And the Egyptians shall loath to drink of the water of the river The Israelites were therefore free from this plague also as from others after Exod. 8. 22. And I will sever in that day the land of Goshen in which my people dwell that no swarms of flies shall be there c. Vers 22. And the Magicians of Egypt did so with their inchantments But whence had they waters since already they were all turned into bloud surely either from the land of Goshen where it was likely the waters were not turned or rather from the pits which the Egyptians digged ver 24. And all the Egyptians digged round about the river for water to drink for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen CHAP. VIII Vers 3. ANd the river shall bring forth frogs abundantly which shall go up into the house of thy servants and upon thy people c. By expressing these persons that should be plagued with these frogs the exempting of Israel seems to be implyed as after it is plainly expressed ver 22. And I will sever in that day the land of Goshen in which my people dwell c. Vers 4. And the frogs shall come up both on thee c. The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague Vers 8. Intreat the Lord that he may take away the frogs from me and from my people Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague yet this of the frogs was more grievous then that against the first they found some help though not without great trouble by digging for fresh water round about the river chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use but now against this plague of the frogs they could find no way to help or ease themselves no not the greatest of them all and therefore this forced Pharaoh to stoop a little and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them Vers 9. And Moses said unto Pharaoh Glory over me The most conceive this to be spoken of the honour which should be done unto Pharaoh that he should prescribe the time himself when the frogs should be taken away But I rather think that it is such a kind of yielding to his desire wherein Moses doth also imply his fear concerning the event that Pharaoh would brag and boast when he had got the frogs removed and not keep promise with him in letting Israel go When shall I intreat for thee c. That is that you may know that it is the mightie work of God and that it is not by chance or by any naturall means that the frogs are destroyed prescribe the time your self when they shall be destroyed and at that very time it shall be done Vers 10. And he said To morrow He was so loth to be beholding to God or Moses that he rather chooses to endure thâ— plague till next day that he might make tryall whether they might not go away of themselves hoping that they came by some naturall cause and so would again go away Vers 14. And they gathered them together upon heaps God could have driven them into the river again or have caused them to vanish away but thus it pleased him to let them remain as a spectacle unto the Egyptians both to shew that it was a true miracle and by their ill favour to put them in mind of their sinne that made them stink before God Vers 16. And the Lord said unto Moses Say unto Aaron c. Because Pharaoh had mocked God promising and then not performing the Lord to manifest his indignation commands his servant to strike now without giving him warning beforehand as at other times what he meant to do Stretch out thy rod saith he and smite the dust of the land that it may become lice c. and thus again too he trampleth on the pride of the Egyptians punishing them by such base and contemptible creatures Vers 17. All the dust of the land became lice c. That is the dust in every part of the land for it is an hyperbolicall speech Vers 18. And the Magicians did so with their inchantments to bring forth lice and they could not The Lord disables them in making this smallest and basest creature for their greater confusion and so the folly of these their Wisemen was made manifest to all men 2. Tim. 3. 9. Vers 20. Rise up early in the morning and stand before Pharaoh lo he cometh forth to the water c. It seems to have been usuall with Pharaoh in the morning to go forth unto the waters either for his health and pleasure or rather of a superstitious mind as attributing divine honour to the river Nilus There therefore Moses is appointed to meet him both because he had no accesse into Pharaohs presence in his palace and also that withall his threatning him with the ensuing plague might be the more publick Vers 21. Behold I will send swarms of flies upon thee c. That is mixt swarms of wasps hornets and all kind of flies Psal 78. 45. He sent divers sorts of flies amongst them The houses of the Egyptians shall be full of swarms of flies and also the ground whereon they are That is the ground whereon the Egyptians are the meaning is that they should be on all the land whereon the Egyptians dwelt but not in Goshen where the Israelites dwelt as in the following verse is expressed and this exemption of Israel is here first mentioned to put Pharaoh in mind of it as a most remarkable thing which if he would well think on must needs work upon his conscience Vers 24. And the Lord did so and there
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
sea passed as it were through death to life the red sea being the means of saving them and of the destruction of the Egyptians so Christ by the waters of Baptisme as the outward signe doth save us our enemies sinne and death being utterly destroyed And the waters were a wall unto them c. That is standing up as a heap Psal 78. 13. He made the waters to stand as an heap and so as a wall of defence to them on their right hand and on their left Vers 24. The Lord looked unto the host of the Egyptians through the pillar c. That is whereas hitherto the Lord had suffered them to go on and seemed not to regard them now he began to shew himself in his displeasure against them And troubled the host of the Egyptians That is the Lord caused grievous tempests and storms to fall upon them thunder and lightnings and hail and rain See Psal 77. 17 18. The clouds poured out water the skies sent out a sound thine arrows also went abroad The voyce of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook Hereby he struck them with an apprehension of Gods wrath overthrew their tents put them all into disorder and made such a tumult in their host that flying in this disorder they runne one against another and were troubled in their flight Vers 25. And took off their chariot-wheels that they drave them heavily c. That is the Lord by his rain and tempests had so softned the ground that their wheels were clogged and sunk into the ground whereby some might be broken and taken off all drove heavily and had much adoe to get forward Vers 30. And Israel saw the Egyptians dead upon the seashore The Israelites being gotten over to the other side saw no doubt how upon Moses stretching forth his hand again over the read sea the waters that stood before up on heaps came rowling in upon the Egyptians who had followed the Israelites close behind them and so drowned them and so it is said in the following verse that Israel saw that great work which the Lord did upon the Egyptians But afterwards they saw also the dead bodies of the Egyptians upon the shore and if they waited not some time for this it was doubtlesse an extraordinary work of Gods power since dead bodies that sink under water do not usually flote upon the water that so they may be driven upon the shore till they have been some few dayes under water But happely indeed the Israelites might wait so long by the sea side expecting to furnish themselves with the spoyl both of the dead bodies and their carriages Nor did the sight of the Egyptians being now but dead carcases crosse the truth of that which Moses had said ver 13. The Egyptians whom ye have seen to day ye shall see them again no more for ever CHAP. XV. Vers 2. THe Lord is my strength and song That is the Lord it is that hath subdued and destroyed our enemies being weak in our selves we are strong in him who hath fought for us and the Lord it is therefore of whom I mean to sing and whose praise I desire in my song to set forth and this is the first song which we meet with in the Scriptures He is my God and I will prepare him an habitation Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service Vers 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against theâ— That is by many glorious and miraculous works declaring the transcendent greatnesse of thine excellency hast thou overthrown the Egyptians who in rising up against thy people did rise up against thee Thou sentest forth thy wrath which consumed them as stubble That is which did suddenly and utterly consume them for stubble is consumed when the fire takes it and is gone on a sudden and whereas when wood is burnt there will be coals left when the stubble is burnt it scarce leaves any ashes behind it Whence is that also of the Prophet Isa 47. 14. Behold they shall be as stubble the fire shall burn them there shall not be a coal to warm at nor fire to sit before it Vers 8. And with the blast of thy nostrils the waters were gathered together In this phrase the blast of thy nostrils it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea chap. 14. 21. for so he seems to explain himself in the 10. verse of this chapter Thou didst blow with thy wind the sea covered them as also to the anger and wrath of God which caused him thus to divide the sea for so usually the wrath of God is expressed in Scripture and that by a metaphoricall speech taken from men who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times as Job 4. 9. By the blast of God they perish and by the breath of his nostrils are they consumed and so in many other places And though the dividing of the red sea was a work of mercy in regard of the Israelites yet was it an effect of his high displeasure against the Egyptians Yea therefore did the Lord lead the Israelites that way that the Egyptians following them might be taken as in a trap and overwhelmed with the waters Vers 11. Who is like thee glorious in holinesse fearfull in praises doing wonders That is there is none either amongst the false Gods of the heathen or amongst their great ones Gods upon the earth that is in any degree worthy to be compared to thee O Lord who art glorious in holinesse c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone which is that indeed which makes God incomprehensibly glorious and fearfull in praises because we cannot think of those praises which are due unto the Lord but we must needs be stricken with an awfull fear of his Majesty and he is said to do wonders because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man Vers 12. Thou stretchedst out thy right hand the earth swallowed them The Egyptians that were drowned in the red sea are here said to have been swallowed up of the earth not onely because they did at first sink down into the earth in the bottome of the sea but also because being cast up by the waves upon the shore many of them at least were there no doubt thrown into pits by the Israelites and buryed to avoid the corruption of the aire and so did all of them return to the earth from whence they were taken Vers 13. Thou hast guided them in thy strength unto thy holy habitation That is towards the land of Canaan for by the Lords holy habitation here
may well think that though they had flesh in Egypt yet they had no such plenty at least that they had no such liberty to â—it by it having such tasks dayly imposed upon them that the day scarce afforded them time to dispatch their dayes work But thus those that are discontented at their present condition are wont beyond the bounds of truth to extoll what they formerly enjoyed For ye have brought us forth into this wildernesse to kill this whole assembly with â—unger Their provision being so farre spent which they brought out of Egypt that they saw no means to sustain themselves in this wildernesse where no food could be gotten Vers 4. And the people shall go out and gather a certain rate every day c. That is as verse 16. an omer for every man and thus God fed them from hand to mouth giving them still no more but provision for one day that they might be still kept in dependance upon God to which also agreeth that petition which our Saviour taught us Matth. 6. 11. Give us this day our dayly bread Vers 6. At even then ye shall know that the Lord hath brought you out from the land of Egypt When God should give them quails in such abundance then they should know that the Lord had brought them out from the land of Egypt and not Moses and Aaron of their own heads as was objected by the Israelites verse 3. For ye have brought us forth c. Vers 7. And in the morning then yâ— shall see the glory of the Lord. That is the Manna that glorious work of his for so Moses expounds himself in the next verse and glory is oft used for glorious works See Numb 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God For that he heareth your murmurings against the Lord. Thatis by reason of your murmurings this the Lord will do to justifie us his servants Thus he puts them in mind of their sinne and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did shew that God had heard their murmurings and therefore they had need take heed it may be he would not alway deal with them as he had now And what are we that ye murmure against us That is we durst never of ourselves have undertaken this great work of bringing you out of Egypt from the bondage of Pharaoh nor can you think that we by our own power have done those miraculous works which you have seen done in this bâ—sinesse and which now you shall yet further see since therefore it is the almighty God that hath done these great things for you and we onely his instruments your murmurings are not against us but against the Lord. Vers 10. They looked toward the wildernesse and behold the glory of the Lord appeared in the cloud Aaron having given charge to the Israelites as is expressed in the former verse to come near before the Lord and there being at that time before the tabernacle was built no other visible signe of Gods presence amongst them but onely the pillar of the cloud toward that therefore they turned their faces and perceived that God did in a more glorious manner then ordinarily therein manifest the brightnesse of his presence Now because the cloud was in the forefront of their armies leading them still farther into the wildernesse therefore it is said that they looked toward the wildernesse Vers 11. And the Lord spake unto Moses c. This the Lord had said to Moses before onely here it is repeated to shew that he did nothing without a warrant and that as God had spoken it came to passe Vers 13. At even the quails came up and covered the camp Being happely brought in by a wind as those afterwards vvere at Kibroth-hattaavah Numb 11. 31. where God again gave them quails to eat and that for a vvhole moneâ—h together vvhereas novv they came in onely this one evening before the Manna vvas given them Vers 15. And when the children of Israel saw it they said one to another It is Manna Which is all one as if they had said vvhat is this for so the Hebrevv vvord may signifie or this is a meat vvhich God hath prepared for us vvithout our labour for Manna in the Hebrevv signifieth prepared and therefore it is added in the next vvords For they wist not what it was that is they knevv not vvhat more particular name to give it Vers 16. Gather of it every man according to his eating Proportionably as he hath more or lesse in his family Vers 18. And when they did mete with an omer he that gathered much c. All were imployed in gathering and some as more able gathered more some as lesse able gathered lesse but when all was laid together in the common heap whether of the family or of the tribe c. and then afterward it was measured to every man an omer â—ccording to the Lords direction there was nothing wanting for which they should pinch him that had gathered lesse nor nothing over for him that had gathered much but every one had his just omer And hence it is that S. Paul by this example of the Israelites one helping another and conferring what they had gathered in common exhorts the Christian Corinthians in like manner to supply the necessities of their brethren 2. Cor. 8. 13 14 15. For I mean not that other men be eased and you burdened But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality As it is written He that had gathered much c. Vers 19. Let no man leave of it till the morning Though every one in each family had an omer allowed him whether great or little men or women old or young and none might reserve any of their portion till the next day yet it cannot be thought that every man was enjoyned to eat or did eat the same quantity but what they left they either burnt it or cast it forth or some other way consumed it and might not keep any of it to be eaten the next day See above ver 4. Vers 22. On the sixth day they gathered twice as much bread two omers for one man and all the rulers of the congregation came and told Moses To wit that the people had gathered as they were appointed twice as much on that sixth day as they had on other dayes and of this they informed Moses both as desiring thereby to glorifie God in the confession of this wonderfull work that he had sent Manna so abundantly that day as before he had promised ver 5. And it shall be twice as much as they gather daily and also chiefly that they might receive directions from Moses
the people were so terrified at the manner of the giving of the Law when the Elders had desired of Moses that he would recieve from God his statutes and judgements that they then afterwards might recieve them from him the Lord consented hereto and so the people were sent away to their tents and Moses went up to the top of the mount Deut. 5. 30 31. Go saith the Lord to Moses say to them Get you into your tents again but aâ— for thee stand thou here by me c. Vers 22. Say unto the children of Israel Ye have seen that I have talked with you from heaven This is premised as a reason of the following precept because ye onely heard me speak out of heaven ye saw no image therefore ye shall make no image Now it is said here that God spake unto them from heaven though he spake to them from the midst of the fire on the top of Mount Sinai either because it was the voyce of God who dwelleth in the heavens or because the aire is also usually called the heaven as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven Vers 24. An altar of earth shalt thou make unto me c. This is meant of such altars as they should be appointed to rear as they were upon the way untill they came to the place which the Lord should choose to settle his worship there and happely of altars reared afterwards upon extraordinary occasions And these they must make either of earth or of rough stone as ver 25. both that the worthlessenesse of the matter and form might shew that God would not have them places of his worship for perpetuity and likewise that they might be types of Christs humane nature for Christ is our altar Hebr. 13. 10. We have an alâ—ar whereof they have no right to eat which serve the tabernacle and of the mean and contemptible condition wherein Christ lived upon the earth of which the Prophet speaks Isa 53. 2. He hath no form nor comlinesse and when we shall see him there is no beauty that we should desire him See the note also upon Exod. 27. 1. In all places where I record my name I will come unto thee and I will blesse thee Together with that foregoing precept for the service of God he addes a promise of his presence his gracious acceptance of their sacrifices and service as also his blessing that should attend them thereupon onely this is limited to the places that he should choose to put his name there as he speaks elsewhere Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek c. And the reason of adding this here seems to be 1. to restrain them from rearing altars wherever themselves pleased they must do it onely in places which he should choose to record his name there and 2. to restrain them from having any superstitioâ—s conceits in time to come of these places where altars had been raised for the worship of God for saith the Lord into whatever places you come if I there appoint you to build an altar I will accept of your service and will blesse you in one place as well as in another And for this very cause it was as I before observed that the Lord commanded such slightnesse in making their altars to prevent superstition that the people might see they were not intended for succeeding times Vers 25. Thou shalt not build it of hewen stone See the notes upon the foregoing verses If thou lift up thy tool upon it thou hast polluted it Namely by transgressing the commandment of God Thus that which in mans judgement and art should polish it Gods Law maketh to be a pollution so is it with humane wisdome in preaching the Gospel 1. Cor. 2. 4. And my preaching was not with enticeing words of mans wisdome but in demonstration of the spirit and of power Vers 26. Neither shalt thou go up by steps unto mine altar c. This was also so given in charge concerning altars to be raised upon extraordinary occasions and which were not to continue for constant use for it is evident by the height of Solomons altar which was ten cubits high 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon though doubtlesse they were not such steps as are in ladders whereon whilest they went up there might be danger of discovering their nakednesse to those that were beneath them and though the altar which Moses made for the Tabernacle was but three cubits high yet it is said that the sacrificers did ascend up to it and descend down from it Lev. 9. 22. Aaron came down from offering of the sinne-offering and therefore there was some kind of ascending to this altar also Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions or else the steps forbidden are not all kind of stairs but such as are on ladders whereon there might be danger of discovering the Priests nakednesse which God would have prevented 1. for comelinesse and honesty sake and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites CHAP. XXI Vers 1. NOw these are the judgements which thou shalt set before them That is the judiciall laws Vers 2. If thou buy an Hebrew-servant c. Divers wayes the Hebrews came to be sold for servants to their brethren for 1. sometimes being condemned for theft they were sold by the judges that so satisfaction might be made to the owner for the goods they had stollen if otherwise they were not able to make satisfaction chap. 22. 3. If he have nothing he shall be sold for his theft 2. by reason of poverty they might sell their children for servants as is â—vident in the 12. verse of this chapter or themselves Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poore and be sold unto thee c. 3. in case of debt which they were not able to pay they and their children might be sold as servants for satisfaction of the debt whence is that complaint of the poore widow 2. King 4. 1. The creditour is come to take unto him my two sonnes to be bondmen and that in the parable Mat. 18. 25. For as much as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made Now in all these cases here is a law given concerning the time of their service namely that they should serve those that had bought them onely six years and that in the seventh year they should set them free Elsewhere it is evident that if the year of Jubile fell within the compasse of those six years their servants were then also to be set free though it were but a year
the paâ—â—ern which was showed to Moses in the mount was not onely a pâ—ttern of the tabemacle and those things appâ—rtaining thereunto which Moses was 〈◊〉 maâ—e but withall likewise a pattern or sigure of those spirituall and hâ—avenly things which concernâ—d the â—â—â—rnall priosthood of Christ And hence it is that the Apoâ—â—le â—pplyeth this direction givâ—n to Moses to make all things according to the pattern that was shewed him in the mount to manifest that he did not unfitly call those legall utensils which Moses made an example and shadow of heavenly things Heb. 8. 5. Namely because if the pattern â—heâ—â—d him in the mount was a shadow and type of heavenly things then necessariliâ— those things that Moses made after this pattern were also such too Vers 10. Aâ—d they â—hall make an ark of sâ—iâ—â—im-wood The use of this was principally to keep the two tables of the Law in it ver 16. And thou shalt pat into the ark the testimony c. And so it was a signe of Gods preâ—ence amongâ—t them as he was their Lord and Lawgiver ordaining and requiring the covenant of works This do and live and threatning death to them that â—â—ansgressed his commandments Two cubits and an half shall be the lâ—ngth thereof c. It is generally held â—hat a cubit amongst the Hebrews contained a foot and an half of our measures the ark therefore was a yard â—â—d nine inches long and three quarters of a yard high and broad Vers 11. And thou shalt over-lay it with pure gold c. As the gold spent in the whole work of the tabernacle and the holy things thereof was to set forth the majestiâ— of that great God who had chosen that for his dwelling place so was this also wherewith the ark was overlaid but besides also this of the ark was partiâ—ularly to teach them what prâ—â—ious account they were to make of the Law of God thaâ— was laid up there in so costly a cabinet And shalt makâ— upon it a crown of gold round about Or a border which wâ—s for the closing of the cover of the arâ— and withall for ornament Vers 14. And thâ—â— shalt put tho stavâ—s into thâ— rings by the â—ides of the ark c. And so not being suffered to touch the 〈◊〉 they were taught thereby the more reverently to esteem of it Vers 16. And thou shalt put into thâ— ark the testimony c. That is the two tables whereon the Decalogue was written which were a testimony of the covenant betwixt God and the people and testified what it was that God required of them See Exod. 31. 18. also ver 22. of this chapter and Exod. 38. 21. Therefore also were they called the tables of the covenant Deut. 9. 9. and the ark wherein they were was called the ark of the covenant of the Lord Numb 10. 33. as upon the same reason the book of the Law is also called the testimony 2. King 11. 12. and the Gospel 1. Cor. 2. 1. the testimony of God Vers 17. And thou shalt make a mercy-seat c. Or a propitiatory covering a type of Christ whom God hath set forth to be a propitiation Rom. 3. 25. by whom we are covered from the wrath of God and curse of the Law so that the hand-writing that was against us which was contrary to us is taken out of the way Col. 2. 14. and have Gods will revealed unto us Vers 18. And thou shalt make two Cherubims c. These Cherubs were to represent the holy Angels who continually attend God in heaven to do him service and were therefore signes in that place of Gods presence Vers 20. And the Cherebims shall stretch out their wings c. The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat and compasse in that place their wings meeting together on each side of the mercy-seat from whence the Lord intended to speak unto Moses by an audible voice of all things which he would give him in charge for the children of Israel ver 22. And I will commune with thee from above the mercy-seat c. But withall by stretching forth of their wings was signified the readinesse of the Angels to do all willing service to God to Christ and to his Church and people And by their hiding of that place from whence the voice of the Lord came to Moses the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them and not to search further And their faces shall look one to another toward the mercy-seat c. Hereby was sgnified that the Angels with one joynt consent are alwayes attentive to execute Gods command to wait upon Christ his Church and people into whose mysteries now revealed in the Gospel they desire to look 1. Pet. 1. 12. Vers 22. And there I will meet with thee c. And indeed there specially did God speak to them though not there onely See chap. 29. 42. and Numb 12. 5. Vers 23. Thou shalt also make a table of shittim-wood c. Hitherto God had given Moses direction for the making of these things that were to be in the most holy place here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the vail and so in the first place for making of the table of shew-bread Now this table was 1. to be a memoriall of Gods miraculous feeding the twelve tribes in the wildernesse with bread from heaven 2 to teach them when they came into the land of Canaan that all their provision there was from God and that they were continually fed at Gods table for so much was implyed in that part of their food was still set before God as by way of acknowledgement that all was 〈◊〉 that so they might be thankfull to him and use his gifts soberly and moderately as if they were at Gods table â—â—â—â—ly to be a type of Gods feeding his people and family with the true bread of life Christ and that both in the word and in the sacrament of the Lords supper for indeed therein we may truly say with Solomon Prov. 9. 2. The Wisdome hath mingled her wine and hath furnished her table and as Psal 36. 8. That we are abundantly satisfied with the fatnesse of Gods house and likewise of that fulnesse of joy which God hath prepared for the faithfull in heaven of which Christ speaking saith Luke 22. 29. 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eat and drink at my table in my kingdome Two cubits shall be the length thereof c. According therefore to our measures it was a yard long half a yard broad and three quarters of a yard high Vers 24. And make thereto a crown of gold round about This crown was upon the table by the very edge of it to keep from falling such things as were set thereon and
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his â—edeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â— 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
keep the coals and incense from slipping off and was withall a type of Christs regall dignity Vers 4. And two golden rings shalt thou make to it c. by the two corners thereof upon the two sides of it shalt thou make it c. That is two rings on each side at each corner one Vers 6. And thou shalt put it before the vail c. That is in the holy place not in the most holy for so it is expressely said Exod. 40. 26. And he put the golden altar in the tent of the congregation before the vail And besides into the most holy place the high priest entred but once a year but upon this altar the inferiour priests burnt incense dayly Luke 1. 8 9. And it came to passe that while he executed the priests office before God in the order of his course according to the custome of the priests office his lot was to burn incense c. But though it were in the most holy place yet it was close before the mercy-seat so that there was nothing between them but onely the vail that so the perfume might presently passe as it were into the presence of God whereby was signified how near God is to them that call upon him in truth Psal 145. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Vers 7. When he dresseth the lamps he shall burn incense upon it That is morning and evening Some conceive that the lamp did burn both day and night in the tabernacle because it had no windows to let in the light of the sunne and so accordingly by dressing the lamps here they understand the taking away any thing that did annoy them and refreshing of them with new oyl that they might continue burning all the day afâ—er and by lighting the lamps at even the putting in of new lamps into the candlesticks which accordingly were fresh and newly lighted But the more generall and probable opinion of Expositours is that the lamps burnt onely in the night time the light of the sunne shining in by day at the East end of the tabernacle and that therefore it is said Exod 27. 21. that they should be ordered by the priests from evening to morning and accordingly they understand this place to wit that the lamps were cleansed and dressed and made ready to be lighted in the morning and then that they were lighted at even However it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar and hereby was signified how Gods people should dayly and constantly pray unto the Lord and persevere in praying according to that of the Apostle Pray without ceasing 1. Thess 5. 17. and especially the never-failing constancy of Christs intercession Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Yea to this may be added that the offering of incense when the lamps were lighted signified also that we must pray as we are taught and instructed by the word if we desire to have our prayers accepted of God Vers 9. Ye shall offer no strange incense thereon c. That is no incense received of other persons or made of any other matter or differing from that prescribed vers 34 35 c. figuring that our prayers must be such as God prescribes or else he will not accept them 1. John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Vers 10. And Aaron shall make an attonement on the horns of it once in a year c. Which was on the tenth day of the seaventh moneth the day of reconciliation See Levit. 16. 18. With the bloud of the sinne-offering of attonement c. Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement and that the incense of our prayers doth yield no sweet savour unto God but by virtue of the sacrifice of Christ once offered unto God Vers 12. When thou takest the summe of the children of Israel c. Many Expositours hold that this is here enjoyned not onely for the present but for future times also to wit that whensoever they numbred the people upon any occasion every man should pay his tribute of half a shekel to the Lord which was to be expended as now towards the making of the tabernacle so afterwards for the repair thereof and other necessaries that were to bâ— provided for the publick service of the sanctuary Yea from Josephus and others they gather that they were every year numbred and so paid every year this tribute-money for the use of the tabernacle and temple which when the Romanes had conquered them they were compelled to pay to them and so that this was the tribute-money which was required of our Saviour Matth. 17. 24. But now others again conceive it to be the more probable opinion that this was required to be done by Moses onely for the present First because there is no mention made of the perpetuity of this ordinance as there is of other things that were to be for ever observed Secondly because the Lord saith not here Whensoever the children of Israel are numbred but When thou takest the summe of the children of Israel after their number as speaking of a thing that was immediately to be done by Moses Thirdly because the end of this collection mentioned was extraordinary not perpetuall namely for the building of the tabernacle as is evident Exod. 38. 25 26 27 28. in regard whereof it is said here vers 16. that it should be a memoriall unto the children of Israel before the Lord Fourthly because where there is mention made of Moses numbring the Israelites at other times as Numb 1. 26. there is no mention made of the payment of this half shekel by every one that was numbred Fifthly because there was another rate set by Nehemiah to be paid yearly by every one for the service of the house of God to wit the third part of a shekel Nehemiah 10. 33. The truth is that neither of these can be demonstratively proved But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbred yet at least upon the like occasion this poll-money was at other times raised because we reade 2. King 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple the money of every one that passeth the account which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse Then shall they give every man a ransome for his soul unto the Lord c. When they are numbred each payeth a ransome for
his soul First by way of homage Princes use to take tribute-money by poll and to that end are wont to number their people Israel therefore being numbred must pay this as a tribute-money acknowledging thereby Gods dominion over them and that by right of redemption because he had redeemed them out of the house of bondage and so had bound them to be his servants Secondly by way of thankfull acknowledgement that it was of him that they were multiplied so exceedingly according to his promise made to their fathers that their seed should be as the starres for number as likewise that he did by his good providence keep an accompt as it were of every particular person amongst them and watch over them for their good and safety thirdly by way of expiation because when they came to be thus particularly visited and looked into of God they could not escape destruction by reason of their sinnes should he deal with them according to justice and therefore there must a ransome be paid the rather because pride and presumption and many other infirmities do usually accompany the numbring of a people as we see in the example of David 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransome was any meet satisfaction to Gods justice but onely hereby they were taught to judge themselves and to acknowledge a greater ransome that was to be paid whereof this was a kind of type even the Lord Christ Jesus who was himself a ransome for all to be testified in due time 1. Tim. 2. 6. Vers 13. Half a shekel after the shekel of the Sanctuary a shekel is twenty gerahs This was that which every Israelite paid for his ransome when they were numbred The gerah is held to have been about a penny half penny and by that estimate the shekel was two shillings and six pence and half the shekel fifteen pence and it is expressed that they should give half a shekel after the shekel of the Sanctuary either because the shekel of the Sanctuary was twice as much as the common shekel the common shekel being but ten gerahs but the shekel of the Sanctuary twenty as is here expressed which is indeed the common opinion or rather because the standard of all weights and measures was kept in the Sanctuary and so the injoyning of them to give half a shekel after the shekel of the Sanctuary was nothing else but that they should give a true half shekel of the full weight and value after the standard of the Sanctuary And indeed Ezek. 45. 10 11 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures speaking of those that were commonly used among the people he gives direction as here that the shekel should contain twenty gerahs Vers 17. And the Lord spake unto Moses saying By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time or in one day but at severall times in the space of fourty dayes Vers 18. Thou shalt make a laver of brasse and his foot of brasse c. Which was made of the womens brasen looking-glasses Exod. 38. 8. And he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women c. Now the laver being lifted up upon his foot or base the priests could not put their feet in it whence it is inferred that it had spouts for the water to issue forth and at the bottom some vessel or other to receive the water Vers 26. And thou shalt anoint the tabernacle of the congregation therewith c. All these things were anointed first to consecrate them to Gods service and to separate them from all profane and common uses secondly to signifie both that all excercises of piety used in the legall service would not be at all profitable without the secret operation of the spirit whereof the oyl was a type as also that there comes no good to us by those things but onely by the working and application of the spirit See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa 61. 1. This was done Levit. 8. Vers 30. And thou shalt anoynt Aaron and his sonnes c. See the note upon chap. 29. 7. Vers 32. Upon mans flesh shall it not be poured c. That is not in any civill or profane use whether for delight or otherwise upon strangers it might not be poured at all but the priests might not use it in a civill way And hereby the people were taught to look to the holy spirit whereof it was a type that nothing was to be done in Gods service without authority from God and that none of Gods holy things ought to be diverted to any profane use CHAP. XXXI Vers 2. SEe I have called by name Bezaleel c. Moses might doubt how amongst a people inured in Egypt onely to base and servile imployments he should find workmen fit to undertake such curious and cunning work especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount though Moses gave them the best directions he could the Lord therefore prevents this fear by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things and by name Bezaleel and Aholiab as the master workmen and directers of others not named Bezaleel the sonne of Uri the sonne of Hur c. It is probable that this Hur the grandfather of Bezaleel was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill the same also whose Genealogy is set down 1. Chron. 2. 19. who was the sonne of Caleb so then Caleb was great grandfather to Bezaleel but not that Caleb the sonne of Jephunneh 1. Chron. 4. 15. who was but fourty years old when he searched Canaan but Caleb the sonne of Hezron 1. Chron. 2. 18. Vers 10. And the clothes of service c. Veils clothes coverings which served to wrap up the holy things in when the host was removed See Numb 4. 5 9 11 12. Vers 13. Verily my Sabbaths ye shall keep c. This precept of the Sabbath is here repeated first to let them know that though the work of the tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath secondly to teach them the right use of the tabernacle which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a signe between me and you c. Namely that God had taken them to be a peculiar people to himself and that they had taken him to be their God their Creatour Redeemer and Sanctifier Vers 14. For whosoever doth any work therein that soul shall be cut off from among his people This includes not
thousand seventy one pound weight of silver which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money Vers 29. And the brasse of the â—ffering was seventy talents and two thousand and foure hundred shekels That is allowing three thousand shekels to a talent two hundred and twelve thousand and foure hundreâ— shekels of brasse and this counting twenty five shekels to a pound weight amounts to eight thousand foure hundred ninetie six pound weight of brasse whereby it is evident that there was not so much brasse as silver and therefore surely the pillars were made of wood and onely covered over with brasse See chap. 27. ver 9. CHAP. XXXIX Vers 1. ANd of the blew and purple and scarlet they made clothes of service c. See chap. 31. 10. Vers 43. And Moses blessed them That is he not onely commended both the people and workmen and prayed God to blesse them but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL Vers 9. ANd thou shalt take the anoynting â—yl and anoynt the tabernacle c. The performance of this see in Levit. 8. 10. Vers 10. And thou shalt anoynt the altar c. And sprinkle thereof upon the altar seven times See Levit. 8. 11. Vers 15. For their anoynting shall surely be an everlasting priesthood c. So that their children after them shall not need to be anoynted but shall executâ— the office by reason of this unction of their fathers onely the high priests were anoynted in the generations following Vers 17. And it came to passe in the first moneth c. They went out of Egypt the fifteenth of the first moneth and now the next year upon the first day of the moneth the tabernacle is erected so that there wanted now but fifteen dayes of a full yeare since they left Egypt Vers 27. And he burnt sweet incense thereon c. As supplying at present the priests office ANNOTATIONS On the third book of MOSES called LEVITICUS CHAP. I. ANd the Lord called unto Moses c. This word and sheweth the immediate connexion of this book of this story upon that wherewith the foregoing book of Exodus was concluded namely that after the tabernacle was reared Aaron and his sonnes consecrated to the office of the priesthood and the cloud descended upon the tabernacle immediately God spake to Moses from the mercy-seat out of the tabernacle for into it Moses was not able to enter because the glory of the Lord filled it and so informed him how Aaron and his sonnes should carry themselvâ—s â—n the priesthood c. Vers If any man of you bring an offering unto the Lord c. That is any sacrifice whatsoever This is a generall rule concerning all sacrifices to wit that none must be offered but of the herd or flock that is if they were cattel they intended to offer for if they intended an offering of birds what they must be is expressed afterwards vers 14. Vers 3. If his offering be a burnt-sacrifice of the herd let him offer a male without blemish Here the Lord first gives directions for burnt-offerings which were indeed the chief of all their sacrifices and so called because they were all wholly burnt upon the altars whereas of other sacrifices some part onely was burnt upon the altar and the other parts were otherwise disposed of And the direction that is here first given concerning these is that if a burnt-offering were to be offered of the herd it must be a male without blemish that it might be the fitter to figure forth Christs perfection in himself and ours in him who being perfectly holy and free from the least blemish of sinne He did no sinne neither was guile found in his mouth 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf that so he might present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 27. for saith the same Apostle Heb. 9. 13 14. If the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your conscience from dead works to serve the living God And so again Saint Peter saith Ye know that ye were redeemed with the precious bloud of Christ as of a lamb without blemish and without spot 1. Pet. 1. 18 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services Vers 3. He shall offer it of his own voluntary will at the doore of the tabernacle That is he that will offer a burnt sacrifice he must do it voluntarily of his own mind and not be forced to it and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation that is at the doore of the court close within which the brasen altar for burnt-offerings stood The first of these might signifie the freedome of Gods grace in giving his sonne and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls but principally doubtlesse it was to teach them that in all service done to God it must be done freely and willingly or God will not accept of it The second was appointed to signifie that their sacrifices and so consequently any service that we perform were onely in and through Christ sanctified and made acceptable to God The tabernacle was a type of Christ that greater and more perfect tabernacle not made with hands Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father Vers 4. And he shall put his hand upon the head of the burnt-offering This was to testifie First that he acknowledged himself guilty of death Secondly that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul that all his sinnes should be laid upon it and so it should suffer death as it were in his stead in all which notwithstanding they that did this had not respect so much to the beast slain in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners as to Christ of whom these sacrifices were types who took upon him our sinnes and the curse due to our sinnes when he died for us Thirdly that he desired and would indeavour to consecrate himself wholly to Gods service as now he gave this sacrifice wholly to be offered upon the altar to the Lord crucifying all his sinnefull lusts and affections and yielding up his whole man to the obedience of Gods will in all things whatsoever And it shall be accepted for him to make
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
soure nor sweet pleâ—seth him but onely what is appointed what place is left for humane inventions Thirdly if any mystery be thought implyed it may be the abandoning of all carnall pleasures and delights by those that will consecrate themselves to Gods service Vers 12. As for the oblation of the first-fruits ye shall offer them unto the Lord. To wit though with leaven Levit. 23. 17. They shall be baken with leaven they are the first-fruits unto the Lord though hony 2. Chron. 31. 5. The children of Israel brought in abundance the first-fâ—uits of corn wine and oyl and hony Vers 13. And every oblation of thy meat-oâ—â—â—riâ—g â—â—alt thou season with salt By this salting was signified the covenant oâ— grace in Câ—rist which we by faith apprehend unto incorruption wherefore oâ—r unâ—â—generaâ—e estate is likened to a child new born and not salted Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering To wit the salt which is a signe of the covenant of thy God that is be sure that salt be not wanting which you are bound as by a covenant to use in all sacrifices and be sure that faith in the covenant be not wanting which is signified by that salt for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt Not onely meat-offerings but also burnt-offerings and all other sacrifices Ezek. 43. 24. The priest shall cast salt upon them and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt Vers 14. And if thou offer a meat-offering of thy first-fruits unto the Lord c. That is a freewill-offering of the first-fruits besides injoyned by the law CHAP. III. Vers 1. ANd if his oblation be a sacrifice of peace-offering if he offer it of the herd whether it be male or female c. Peace-offerings were either to obtain from God some blessing which they wanted or by way of gratulation or thanksgiving for some blessing received The chief and most ordinary use of them was doubtlesse in a way of thanksgiving for their peace and prosperity the severall sorts whereof are set down in the seaventh chapter But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour because the men of Benjamin had twice beaten them in battel they offered burnt-offerings and peace-offerings before the Lord and when David sought to appease Gods anger when the pestilence raged in the land because of his numbering the people He built an altar to the Lord and offered burnt-offerings and peace-of-ferings 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also joyn thanksgiving for what we already injoy So then the peace-offerings signified 1. Christs oblation of himself whereby he became our peace Ephes 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock turtle doves and young pigeons are not here allowed for the poorer sort as in burnt-offerings they were and that because the peace-offerings were to be divided into three parts one for the altar another for the priest and a third for the offerer and such a division could not be conveniently made in so small sacrifices But yet because this sacrifice was by way of thankfulnesse for temporall blessings externall peace and prosperity therefore a female a lesse perfect sacrifice was here accepted of God Why it must be without blemish see in the notes upon chap. 1. ver 3. Vers 2. And he shall lay his hand upon the head of his offering See the notes upon Levit. vers 4. And kill it at the doore of the tabernacle of the congregation c. Why this sacrifice was to be killed by the priests and the bloud to be sprinkled upon the altar you may see by that which is said before upon chapter 1. vers 5. That which is particularly observable here is that these sacrifices of peace-offerings were not killed at the same place where the othâ—r sacrifices were killed for the burnt-offerings were killed on the one side of the altar Northward before the Lord and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place to wit at the doore of the tabernacle of the congregation that is the very entrance of the court where stood the brasen altar which was more Eastward then the place where the other sacrifices were killed And the reason of this we may well conceive was 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer who might not go into the court but stand at the doore chap. 7. 30. and 2. Because these peace-offerings whereof the offerer did eat a part were not reckoned amongst the most holy things which were onely eaten by the priest And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed because it was most holy and to be eaten by the priests onely chap. 14. 13. Vers 3. And he shall offer of the sacrifice of the peace-offering a n offering made by fire unto the Lord. Namely that which is afterward expressed the rest of the offering was thus disposed of the breast and right shoulder were waved and heaved before the Lord and given the priests to eat See Levit. 7. 30. the remainer was eaten by him that brought it his family and friends Levit. 7. 15 16. The fat that covereth the inwards c. The fat as the best of the sacrifice is offered up unto the Lord and so teacheth that the best is to be still given unto him and it might withall signifie that all our carnall desires are to be mortified with the fire of the spiâ—it Vers 5. And Aarons sonnes shall burn it To wit being first salted Levit. 2. 13. On the altar upon the burnt sacrifice c. That is upon the remainer of the dayly burnt-offering which alwayes had the first place Vers 9. The fat thereof and the whole rump it shall he take off hard by the back-bone c. Because the rump of those countrey sheep was large and exceeding fat as Writers report and the fat was to be burnt and withall because the rumps of sheep are sweeter and better then those of bullocks therefore the rump of the sheep is also set apart for the sacrifice though not of the bullocks Vers 11. It is the food of the offering made by fire unto the Lord. So called to
burning upon the altar all night unto the morning c. Not onely all day but all night also for as the morning burnt-offering burnt till the evening so the evening burnt-offering burnt all night untill the morning And the fire of the altar shall be burning in it That is shall be nourisht continually Vers 10. And the priest shall put on his linen garment c. That is not onely the linen breeches but also the linen coat And take up the ashes which the fire hath consumed with the burnt-offering c. Ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes as meal is said to be ground when the corn by grinding is turned to meal Esai 47. 2. Take the milstâ—ne and grind meal And he shall put them besides the altar See the Notes upon Levit. 1. 16. Vers 11. And carry forth the ashes without the camp unto a clean place The contrary is said toâ—ching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they â—ake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâ—e these came from the Lords holy house therefore they were to be laid in a clean place where no dead carkases dung or other filth was laid Vers 12. And the fire upon the altar shall be burning in it c. That so the â—ire which first came from heaven might in a mâ—nner by the continuall supply of wood be still preserved upon the altar which might signifie 1. the excluding of all humane devices in Gods worship wherein nothing is allowed but is given by direction from heaven And secondly that no sacrifice is accepted with God but what is offered by the spirit that fire from heaven Matth. 3. 11. He shall baptize you with the holy Ghost and with fire And withall the continuing of this fire which at first came from heaven to testifie Gods favourable acceptance of that sacrifice was to teach them that as at first so still he did continually accept of their sacrifices and service as long as they did it according to the direction of his law And the priest shall burn the wood on it every morning Questionlesse they laid on wood upon the altar to maintain the fire thereon not onely in the morning but all the day long especially at even when the evening burnt-offering was to be burnt upon the altar onely there is a particular direction here for laying on wood in the morning because then having cleansed the altar and taken away the ashes they made the fire anew Vers 16. And the remainer thereof shall Aaron and his sonnes eat The males onely because these things being most holy might not be touched but by consecrated persons With unleavened bread shall it be eaten in the holy place That is in the coâ—rt of the Sanctuary for so it is explained concerning the sinne-offering verse 26. In the holy place shall it be eaten in the court of the tabernacle of the congregation Other holy things as the tithes and first-frâ—its and the shoulder and breast of the peoples peace-offerings c. might be eaten elsewhere and the priests daughters were to have a share therein Numb 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel I have given them unto thee and to thy sonnes and to thy daughters with thee by a statute for ever every one that is clean in thy house shall eat of it But those things that were most holy to wit the priests portion of all sacrifices whereof part was burnt upon the altar were onely to be eaten by Aaron and his sonnes and that in the holy place 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ As for this charge not to eat it with leavened bread see the note upon chap. 2. 11. Vers 20. This is the offering of Aaron and his â—onnes c. That is this is the offering that Aaron shall offer unto God in the dâ—y 〈◊〉 he is anâ—inted and which his sonnes successively that shall come to be high prieâ—â—s shall offer unto the Lord in the day that they are anointed for it is evident that this meat-offering iâ— appointed for the high priest onely for he onely was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7. to wit Aaron for the present and that son of his successively that should be anointed high priest in his stead as it is expressed veâ—se 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall c. That is ever to be offered when any of them came to be high priests Vers 23. For every meat-offering for the priest shall be wholly burnt The priests eating of the sinne-offering sigured the bearing of the sinners iniquity Levit. 10. 17. but because no priest being a sinner could make atonement for himself therefore his meat-offering might not be eaten but is all burnt on the altar to teach him to expect salvation not by himself but onely by Christ Vers 26. The priest that offereth it for sinne shall eat it Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle Vers 27. And when there is sprinkled of the bloud thereof upon any garment thou shalt wash c. viz. casually Now these ordinances peculiar onely to the sinne-offering because that in speciall sort figured Christ who was made sinne for us shadowed the contagion of sinne and our care to cleanse our selves by repentance and faith Vers 28. But the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brasen pot c. Because the liquour wherein the sin-offering was sodden might soak into an earthen pot therefore that must be broken the rather because the losse of breaking it was not great but if it were sod in an iron or brasse pot that was onely to be scoured and rinsed all which was still to shadow forth the contagion of sinne Vers 30. And no sin-offering whereof any of the bloud is brought into the tabernacle c. Namely the sin-offering for the priest and the congregation See Levit. 4. 16. which were burnt without the camp and this might signifie that men cleaving to the legall priesthood and not seeking for the better priesthood of Christ could not be saved CHAP. VII Vers 1. LIkewise this is the law of the trespasse-offering c. For what transgressions the sinne-offering was appointed and for what the trespasse-offering it is hard to determine Some think the trespasse-offering was for smaller sinnes but I rather conceive
And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
of oyl is commonly thought to be half a pint the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering And besides where an offering of fine flowre is injoyned for a sinne-offering Levit. 5. 11. to wit to be offered apart by it self not as accessory to any other sacrifice they were forbidden to put any oyl upon it whereas these are appointed to be mingled with oyl And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites and were not in all things performed according to the ordinary way of other sacrifices Vers 12. And wave them for a wave-offering See the notes upon Exodus 29. 24. Vers 1â— And he shall slay the lamb in the place c. See the note upon Levit 1. 11. and upon Levit. 7. 7. Vers 14. And the priest shall put it upon the tip of the right ear c. Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others as also that the whole man was to be renewed and consecrated to Gods service See the note upon Exod. 29. 20. Vers 15. And the prâ—est shall take some of the log of oyl The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us Vers 16. And sprinkle of the oyl with his finger c. Figuring our consecraâ—ion to Gods service by the same spirit Vers 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear c. This signified the sanctification of the whole man by the same spirit Vpon the bloud of the trespasse-offering That is upon the very same place where the bloud was sprinkled Vers 20. And the priest shall offer the burnt-offering To wit that other he-lamb mentioned vers 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ as for the cure of their leprosie so also for the remission of their sinnes which had brought that judgement upon them and for their sanctification by his spirit Vers 31. And the other for a burnt-offering with the meat-offering That is the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-oâ—ferings as well as the greater of lambs c. Vers 36. Then the priest shall command that they all empty the house c. The priest must before he goeth into the house to view the place in the house suspected of leprosie command all that are in the house to come forth and the reason is given that all that are in the house be not made unclean Whereby it is evident that though the house had indeed the plague of leprosie yet the inhabitants that were in the house were not rendred unclean thereby till the priest had pronounced it to be a leprosie but then all that came iâ—to the house were thereby unclean And so it seems therefore it was with men too that were infected with leprosie No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper Vers 40. And they shall cast them into an unclean place without the citie That by the uncleannesse of the place they may be known to be unclean things that so â—oâ—emay be defiled thereby Vers 41. And he shall cause the house to be scraped c. To wit lest the plague of leprosie should be in any other part of the walls of the house and being hidden under the plaister should not be discovered CHAP. XV. Vers 3. WHether his flesh runne with his issue or his flesh be stopped from his issue it is his uncleannesse That is he shall for it be counted unclean The issue here spoken of which rendred men unclean is that which we call the running of the reins Now because this disease men have in a different manner for sometime their seed being of a thinne substance runs continually from them and sometimes again being of a thicker substance it slows not so freely forth buâ— stops in the passage and so putrifies the place through which it should passe in both these cases they are declared to be unclean Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature which is conveyed unto us in our first conception by that very seed and substance whereof we are made Vers 4. Every bed whereon he lyeth that hath the issue is unclean These laws following shew the contagion of siâ—ne which defileth not onely men themselves but every thing besides which a wicked man hath to do with for unto them that are defiled and unbelieving is nothing pure Tit. 1. 15. Vers 12. And every vessâ—ll of wood shall be rinsed in water That is of wood or any other such strong matter as silver copper brasse c. Vers 16. And if any mans seed of copulation go out c. This is not meant of the issue forespoken of nor when a man lyeth with a woman whereof vers 18. but of the seed of the healthfull issuing by reason of nightly dreams or any such accident whereof see Deut. 23. 10. Vers 19. And whâ—soever toucheth her shall be unclean c. To wit every one that is of years of discretion and so fit to be ordered by this law For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers when they were in this condition were rendred unclean thereby Vers 24. And if any man lie with her at all c. To wit ignorantly for if he did it presumptuously not pollution but cutting off was his punishment Levit. 20. 18. And if a man shall lie with a woman having her sicknesse and shall uncover her nakednesse he hath discovered her fountain and he hath uncovered the fountain of her bloud aud both of them shall bâ— cut off from among the people Yet some conceive that this place is onely meant of lying in the same bed with a woman and not of carnall copulation CHAP. XVI Vers 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron c. That is upon that occasion lest they should again endanger themselves by entring into the most holy place as before by offering strange fire and so also within a short time after that happened for it doth not follow that because the Lord upon that occasion gave this ensuing charge therefore the laws set down in the former chapters are transposed and
fashion of mourners as it is noted before chap. 10. 6. Vers 12. Neither shall he go out of the Sanctuary nor profane the Sanctuary of his God That is he shall not go out of the Sanctuary to mourn for his nearest dead friends because this forsaking of the Sanctuary and the service thereof would be a kind of vilifying of Gods Sanctuary and service and if he should return again from his dead friends into the Sanctuary this would be a manifest defiling and profaning of the Sanctuary For the crown of the anointing oyl of his God is upon him That is because being the anointed high priest and so advanced above the rest of the priests he may not doe that which the other priests may doe The oyl of anointing poured upon the high priests head is here called the crown of the anointing oyl both because by that anointing he was separated to a place of speciall dignity above his brethren and also because therein he was a type of Christs royall priesthood yet withall happely this phrase may be used with respect had to the plate of pure gold fastened to the miter which was upon the high priests head when he was anointed and is called the holy crown Exod. 29. 6 7. Thou shalt put the miter upon his head and put the holy crown upon the miter then shalt thou take the anointing oyl and poure it upon his head and anoint him Vers 13. And he shall take a wife in her virginity And so the high priests wife was a figure of the church which is to be chast pure holy 2. Cor 11. 2. I have espoâ—sed you to one husband that I may present you as a chast virgin to Christ Rev. 14. 4. These are they which were not defiled with women for they are virgins These are they which follow the lamb whithersoever he goeth Vers 14. But he shall take a virgin of his own people to wife That is of the Israelites not of any other nation though a virgin Ezek. 44. 22. They shall take maidens of the seed of the house of Israel or a widow that had a priest before Some would have a virgin of his own people to be a virgin of his own tribe but it is evident that the high priest was not bound to marry to none but to the tribe of Levi for Jehoshubeath the daughter of King Jehoram was the wife of Jâ—hoiâ—da 2. Chron. 22. 1. Vers 15. Neither shall he profane his seed among his people That is he shall not by marrying any of these here forbidden render his sonnes unfit for the priestly office So that this is added to imply one reason why the priests might not marry any of these before mentioned to wit because any blemish in his wife would tend to the reproch and dishonour of his children born of her and so make them unfit to succeed their father or to execute the priests office Vers 17. Whosoever be of thy seed in their generations that hath any blemish c. This law whereby all Aarons posterity that had any blemish in their bodies were excluded from the priests office was first to signifie the perfection of Christ of whom the priests were types who had not indeed the least blemish of sinne in him and secondly to signifie how perfectly pure all the Saints should be through Christ of whom it is said Rev. 14. 5. that they are without fault before the throne of God and thirdly how pure all those should be that are imployed in sacred functions from any thing that might be a blemish to their profession and ministery Vers 22. He shall eat the bread of his God both of the most holy and of the holy Herein the blemished priests had a priviledge above the unclean who might not eat of the holy things Levit. 22. 3. What man soever of the seed of Aaron is a leper or hath a running issue he shall not eat of the holy things untill he be clean Vers 23. Onely he shall not go in unto the vail c. That is into that part of the Sanctuary wherein the vail was that hanged before the ark to wit to dresse the lamps or to order the shewbread c. CHAP. XXII Vers 2. SPeak unto Aaron and to his sonnes that they separate themselves from the holy things c. That is that they wholly abstain from meddling with them or eating of them to wit whilst any legall uncleannesse is upon them as is expressed vers 3. And by the holy things of the children of Israel are meant all their oblations whereof the priests were to eat yea even their first-fruits Numb 18. 13. onely of the tithes it seems they might eat even whilst they were unclean In the former câ—apter the Lord shewed what naturall and personall blemishes made the priests unfit for his service here he shows now what accidentall pollutions should make them for the time unfit for the same service for however it might seem needlesse to enjoyn the priests to separate themselves in the time of their uncleannesse since it was before forbidden the people not to pollute Gods holy things by intermeddling with them at such times Levit. 7. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord having his uncleannesse upon him even the soul shall be cut off from his people yet because men honoured above others use to abuse their advancements as if they had â— priviledge to sinne lest the priests should pretend such a priviledge this is also particularly forbidden them Vers 4. What man soever of the seed of Aaron is a leper or hath a running issue c. This concerneth women also Aarons daughters who might eat of some of the holy things yet not when they were unclean Vers 9. They shall therefore keep mine ordinance c. That is they shall abstain from eating of the things before spoken of Vers 10. There shall no stranger eat of thâ— holy things c. That is none but those of Aarons posterity though Israelites or Levites yet an exception is added in the next verse to wit that any servants the priests had bought with their money might eat of these things whether Israelite who was yet to go out after seven years service or servants bought for ever from other nations Vers 14. And if a man eat of the holy things unwittingly then he shall put the fifth part thereof unto it c. And withall offer a ramme for his sinne against God chap. 5. 15. If a soul commit a trespasse and sinne through ignorance in the holy things of the Lord then he shall bring for his trespasse unto the Lord a ramme without blemish c. But here onely satisfaction is made to the priests Vers 15. And they shall not prâ—fane the holy things of the children of Israel c. That is the priests to wit by eating them when they are unclean Vers 16. Or suffer them to bear the iniquity of trespasse when
where they were forbidden to kindle a fire or to dresse that which they should eat on the Sabbath day yet did not the Jews understand this law so as to restrain them from those works which were necessarily to be done and therefore they used to water their catel as our Saviour faith Luke 13. 15. on the Sabbath day and if need were would pull out of a pit either ox or asse that were fallen into it Luke 14. 5. It is the Sabbath of the Lord in all your dwellings That is to be observed in all your dwellings The other feasts were especially to be kept before the Sanctuary whither all the men of Israel were to assemble Exod. 23. 14. Three times thou shalt keep a feast unto me in the year and vers 17. Three times in the year all thy males are to appear before the Lord God Deut. 16. 5 6. Thou mayest not sacrifice the Passeover within any of the gates which the Lord thy God hath given thee But at the place which the Lord thy God shall chuse to place his name in there shalt thou sacrifice the Passeover and vers 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall chuse But the Sabbaths were to be sanctified in all places where they dwelt to which purpose their Synagogues were built Acts 15. 21. Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day Vers 7. In the first day ye shall have an holy convocation ye shall do no servile work therein See the first note upon vers 3. Vers 8. But ye shall offer an offering made by fire unto the Lord seven dayes What the sacrifices were that were to be offered on each of these seven dayes of unleavened bread we may see Numb 28. 18 24. Vers 10. When ye be come into the land which I give unto you and shall reap the harvest thereof c. That is and shalt addresse thy self to reap the harvest thereof for the sheaf of the first-fruits of this harvest which they were here enjoyned to bring unto the priest was to be the first corn they cut down when they began to put the sicle to the corn as it is expressed Deut. 16. 9. Nor might they reap their harvest till this sheaf of first-fruits was brought unto the Lord. Vers 11. On the morrow after the priest shall wave it That is on the sixteenth day of the first moneth called Nisan the second of the seven dayes of unleavened bread Upon the fourteenth day of that moneth the Passeover was kept the fifteenth day was the first day of the feast of unleavened bread which day was a Sabbath of rest vers 7. and is called the feast Numb 28. 17. and this is the Sabbath here meant for on the morrow after being the sixteenth day of that moneth the sheaf of the first-fruits was by the care of the Magistrate in the name of all the people brought unto the priest and this sheaf was of barley for that was first ripe in the land of Canaan Ruth 2. 23. She kept fast by the maydens of Boaz to glean unto the end of barley-harvest and of wheat-harvest and Exod. 9. 31 32. The barley was in the ear and the flax was bolled but the wheat and the rie were not smitten for they were not grown up to wit at the feast of the Passeover but wheat-harvest was after at Pentecost or the feast of weeks as we may see Exod. 34. 22. where the feast of Pentecost or the feast of weeks is also called the feast of the first-fruits of wheat-harvest Vers 12. And ye shall offer the day when ye wave the sheaf an he lamb without blemish c. To wit besides the dayly morning and evening sacrifice which upon no occasion were intermitted and besides the sacrifices appointed for every of the seven dayes of this solemn feast of unleavened bread Numb 28. 23 24. For this was appointed peculiarly to accompany this sheaf of the first-fruits and it figured Christ by whom those first-fruits were sanctifyed Vers 13. And the meat-offering thereof shall be two tenth deals of fine flowre c. To wit two tenth deals of an Ephah that is two Omers and this was double to the usuall proportion in all other sacrifices of lambs which was but one tenth deal Numb 15. 4. He that offereth his offering unto the Lord shall bring a meat-offering of a tenth deal of flowre the reason whereof may be because this was a gratulatory sacrifice for the fruits of the earth Vers 15. And ye shall count unto you from the morrow after the Sabbath c. Here direction is given how they should know on what day they were to keep the next great feast after that of unleavened bread to wit the feast of weeks or Pentecost namely that they were to number from the morrow after the Sabbath that is from the sixteenth day of the moneth Nisan as is before said in the note upon vers 11. which was the very day that they brought the sheaf of the wave-offering seven compleat Sabbaths that is seven compleat weeks which was nine and fourty dayes and that then on the morrow after the seventh Sabbath that is after the seventh week which was the fiftieth day they were to keep the feast of weeks or Pentecost and to offer a new meat-offering unto the Lord which shows the reason why this feast was called the feast of weeks namely because it was seven weeks after the Passeover or the beginning of the feast of unleavened bread as also why it was afterward called in the New Testament Pentecost Acts 2. 1. to wit from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fifty because it was fifty dayes after the first and great day of unleavened bread for they began to number these fifty dayes from the morrow after that Sabbath inclusively which was the second day of unleavened bread the day whereon the sheaf of first-fruits was offered Vers 17. Ye shall bring out of your habitations two wave-loaves of two tenth deals c. That is on the feast of Pentecost you shall bring this offering which was to be offered as the first-fruits of their wheat-harvest as the sheaf offered at the Passeover mentioned vers 10. was brought as the first-fruits of their barley-harvest now it is expressed that these two wave-loaves were to be brought out of their habitations either to signifie that these two loaves were to be made of the new wheat of their own land not of forein corn or bought of strangers or else to signifie that though there were but one sheaf of first-fruits offered at the Passeover in the name of all the people yet now every family was to bring two wave-loaves of first-fruits out of their severall habitations But indeed because the sacrifices mentioned in the following verse that were offered together with these loaves were not brought severally
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ— evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâ—e Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâ—ock or else rather â—hey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâ—o mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ— Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
whatsoever were the Lords Numb 8. 17. All the first-born of the children of Israel are mine saith the Lord both man and beast But because the first-born of sheep and such other catel as used to be sacrificed could not be redeemed Numb 18. 17. and so could never be vowed unto the Lord whereas all other first-born might be redeemed and after that might again be consecrated to the Lord by a vow yea before they were redeemed they might be vowed with respect to the time after redemption as Samuel Hannahs first-born sonne was vowed 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned because they were never capable of being vowed unto the Lord. Vers 27. And if it be an unclean beast then he shall redeem it according to thy estimation c. That is if any shall vow an unclean beast then he may redeem it and if he will redeem it it shall be redeemed according to thy estimation c. for this is not spoken of redeeming the first-born of unclean beasts but of unclean beasts that were vowed as before vers 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed which is no where enjoyned for the redeeming of the first-born Vers 28. Notwithstanding no devoted thing that a man shall devote unto the Lord c. That is nothing that is anathematized so it is in the Greek nothing destroyed or wholy cut off as the Hebrew word signifieth Things devoted I conceive were such things as were consecrated and set apart absolutely unto God withouâ— power of redemption and that not by an ordinary vow but with a curse of destruction denounced and desired upon any whosoever it be that shall divert that to any private use Hence the offerings of the temple mentioned Luke 21. 5. are there called anathemata Vers 29. None devoted which shall be devoted of men shall be redeemed but shall surely be put do death Three severall wayes this clause of the law concerning devoted things is understood by Expositours first some understand it onely of beasts yea principally of unclean beasts devoted of men that is devoted by men conceiving that this is added to satisfie a doubt namely that if things devoted might not be sold what then shall be done with those devoted unclean beasts which were not fit for the Lords use to which they say an answer is here given namely that however they might not be sold but must be put to death Again secondly some understand it generally of all devoted things whether men or beasts or lands c. and these by the last clause wherein it is said that such things shall surely be put to death understand a finall separating such things from all civill use unto the Lord either by death or otherwise to wit that such things were either to be put to death or else that they were to be irrecoverably cut off from all civill use which in a metaphoricall phrase is a kind of death such things being civilly dead as we use to say in regard of the former owner But thirdly some understand it onely of men that are devoted for men they say are here mentioned not as the persons devoting but as the persons devoted and therefore it is not translated None devoted which shall be devoted by men but None devoted which shall be devoted of men or from amongst men shall be redeemed that is no men that are devoted shall be redeemed but shall surely be put to death And this seems the most probable Exposition and most agreeable with our translation Onely then it must be understood of such as were devoted unto destruction which was done sometimes by a speciall and extraordinary vow and so the Canaanites were devoted Numb 21. 2. Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their cities or else by Gods speciall command and so the inhabitants of Jericho were devoted Josh 6. 17. and the Amalekites 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service then that last clause they shall surely be put to death cannot be meant otherwise then in that metaphoricall sense before spoken of namely that such were to be wholly given up for ever to the Lord as men dead unto the world and so Samuel they say was devoted to the Lord. Vers 30. And all the tithe of land whether of the seed of the laâ—d or of the fruit of the tree is the Lords There are two sorts of tithes in the Law the first which was given to the Levites Numb 18. 21. the second which after the paiment of the former tithe was separated and carried up to Jerusalem and there eaten by the owners Deut. 12. 6 7 11. this may be meant of both though principally of the first as is methinks evident by that generall expression all the tithe of the land c. Vers 31. And if a man will at all redeem ought of â—iâ— tithes he shall adde thereto the fifth part thereof c. Which was to make suâ—â— that the Levites should lose nothing by the cunning of the owners buying the second tithe might be turned into money Deut. 14. 23. but for the Lords use not their own private commodity Vers 32. And concerning tithe of the herd or of the flock even whatsoever passeth under the rod c. This phrase hath respect unto the manner of tithing which was thus as they went out of the fold or barn one by one the tithing man with his rod numbred them and the tenth as it casually passed by whether good or bad male or female was marked out for the tithe ANNOTATIONS On the third book of MOSES called NUMBERS CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai c. This third book of Moses is called Numbers because therein are related two severall numbrings of the people the one here in the first entrance of this book the other afterwards chap. 26. besides many other numbrings as of the offerings of the Princes and of the severall stages of the Israelites in their journeyings towards the land of Canaan c. In these first words he tells us the place and time when they were numbred to wit in the wildernesse of Sinai and that on the first day of the second moneth in the second year after their return out of Egypt In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people whereby it is evident that all those things which are related in the foregoing book of Leviticus were done within the
compasse of one moneth to wit the first moneth of this second year And if we consider also that the Israelites went not out of the wildernesse of Sinai till the twentieth day of this moneth into which they enterd the first day of the third moneth of the first year it is manifest that they were in this wildernesse a full year within a few dayes Now whereas it is said also here that God gave Moses this command for the numbring of the people in the tabernacle of the congregation hence some Expositours inferre that God did not speak now to him out of the doore of the tabernacle as many times he did but within the tabernacle from off the mercy seat as it is expressely said he did chap. 7. 8 9. Vers 2. Take ye the summe of all the congregaâ—ion of the children of Israel c. In Exodus and Leviticus Laws were given foâ— Gods worship and service and here now the Lord settles the church and common-wealth in order They had been once numbred the year before the first year after their coming out of Egypt when every man paid a ransome for his soul whereby their redemption by Christ was figured Exod. 30. 11 12. Now another muster is enjoyned 1. that they might be still put in mind both of Gods faithfulnesse in performing his promise that especially of multiplying them so exceedingly as also of his power and providence in maintaining such a huge multitude of people in such a desert place 2. that the distinct knowledge of their numbers might be an encouragement to the people being now to go forward against their enemies 3. that as they numbred them they might withall rank them in order according to their tribes and families to the end they might travell along in good array without tumult and confusion 4. to intimate how tenderly carefull God was over them and what precious account he made of them for those things men highly esâ—eem and for which they are solicitously carefull they are often numbring as we see in the shepherds often numbring their sheep and the rich mans telling over his coyn yea 5. some adde another reason to wit that they might gather of every man that was numbred that poll-money enjoyned to be paid at their numbring for the service of the tabernacle Exod. 30. 12. When thou takest the summe of the children of Israel after their numbers then shall they give every man a ransome for his soul unto the Lord. But as there it is noted it is questionable whether that were commanded as a perpetuall Law that was alwayes to be observed Every male by their poll from twenty years old and upward So that it is maâ—â—fest that neither women nor children were numbred nor any that were not full twentie years old the reason whereof was because onely those were numbred that were fit for the warre yet others would have another reason added besides to wit that none might presume to take the full number of those of whom God had said â—hat they should be innumerable according to that 1. Chron. 27. 23. But David â—ook not the number of them from â—wenty years old and under because the Lord had said he would increase Israel like to the starres of the heaven Vers 3. All that are able to go forth to warre in Israel Those therefore that were by age sicknesse or any oâ—her infirmity disabled for the warre were not numbred amongst the rest of the people Vers 4. And with you there shall be a man of every tribe c. To wit to see that the work was carried fairly without any wrong done to any of the tribes We cannot say whether these hereafter named were the heads and princes of the tribes before and onely here by name appointed to this work both to avoid contention about it and withall that their names might be honoured in the memoriall of the work or whether they were now chosen of God to have the preheminence and â—o be the heads of each tribe Indeed some Expositours do conclude for certain that â—hey were the heads of each tribe before and that because they take it for granted that that which is related concerning these men by name chap. 7. to wit that as princes of â—ach tribe they brought their â—everall offeringâ— for the service of the tabernacle was done a moneth before this numbring of the people to wit in the first moneth of the second year on the day the altar was anointed which they gather from the 1. verse of the 7. chapter of this book But whether this may be thence so certainly concluded see the note upon the place Vers 10. Elishama the sonne Ammihud Numbers 7. 48. it is written Ammiud Vers 14. Of Gad Eliasaph the sonne of Dâ—üelâ— Who is called chap. 2. 14 Reüel because the Hebrew letters are like one another and often changed Vers 21. Those that were numbred of them even of the tribe of Ruben were fourtie six thousand and five hundred Reubens number was lâ—ssâ— then any of the sonnes of Jacob except Gad Asher and Benjamin which may be esteemed as an effect of that curse denounced by Jacob Gâ—n 49. 3 4. that he should lose the priviledge of his birthright the excellency of dignity and the excellencâ—â— of power because he went up to his fathers bed Vers 24. Of the children of Gad by their generations c. Gad is here reckoned in the third place because this tribe was joyned with Reubens and Simeons on the South quarter of the host Numbers 2. 10 14. and so it is in the rest Vers 27. Those that were numbred of them even of the tribe of Judah were threescore and fourteen thousand and six hundred Judahs number was almost twelve thousand more then the greatest tribe which may well be esteemed a part of the dignity which together with a part of the birth-right was conferred upon him out of whose tribe the Messiah was to come Gen. 49. 8 9 10. Vers 33. Those that were numbred of them even of the tribe of Ephraim were fourtie thousand and five hundred Ephraims number is above eight thousand more then Manassehs and yet the Philistins slew many of this tribe in Egypt for which their father Ephraim mourned many dayes 1. Chron. 7. 20 21 22. Thus Jacobs prophecy is in part fulfilled his younger brother Ephraim shall be greater then he Gen. 47. 19. Vers 37. Those that were numbred of them even of the tribe of Benjamin were thirty five thousand and foure hundred Benjamins number is of all the sonnes of Jacob the least though at the first his children were moe then any of his brethren Gen. 46. 21. and after his tribe was almost rooted out Judg. 20. no marvell therefore though it be called Psal 68. 28. Benjamin the little Vers 46. All that were numbred were six hundred thousand and three thousand and five hundred and fiftiâ— When all the tribes were first numbred the year before there were also found just as here six
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
themselves upon their office and have the chief hand in those holy imployments the Levites are onely appointed to be subservient and helpfull unto them Vers 15. Number the children of Levi after the house of their fathers by their families See the note upon chap. 1. 48. Every male from a moneth old and upward shalt thou number them Male-children were not reputed wholly purified from their uncleannesse till they were a moneth old Levit. 12. 4. and then were the first-born brought and presented before the Lord Luke 2. 22. and then were they redeemed chap. 8. 16. Now therefore from that age were the Levites numbred who were given unto God in stead of the first-born And besides there would not have been any thing near so many of the Levites as there were of the first-born if the Levites had not been numbred from a moneth old Vers 23. The families of the Gershonites shall pitch behind the tabernacle West-ward Thus the rereward the second place of honour to that in the forefront where Moses and Aaron with the priests encamped is given to the Gershonites as descended of Levies eldest sonne but the most holy things were not committed to their charge the reason whereof see ver 31. Vers 25. And the charge of the sonnes of Gershon in the tabernacle c. Thus the Gershonites had under their charge 1. the tabernacle not the boards of the tabernacle for they were under Meraries charge ver 36. but the tabernacle mentioned Exod. 26. 1. made of tenne curtains of fine twined linen and blue and purple and scarlet c. 2. the tenth which was that made of eleven curtains of goats hair Exod. 26. 11. 3. the covering that is the coverings both that of rammes skinnes and that of badgers skinnes for both were the Gershonites charge Numb 4. 25. and 4. the hangings for the doore of the tabernacle Vers 28. In the number of all the males from a moneth old and upward were â—ight thousand and six hundred There were therefore of these Kohathites eleven thousand more then were of the Gershonites ver 22. Vers 31. And their charge shall be the ark and the table c. Thus God of his free grace honoured the house from which Moses was descended to wit that of the Kohathites with the charge of all the most holy things the rather also because the priests who were to make use of these holy things in the service of God were of the same house But withall to clear Moses from an ambitious and partiall preferring those of his own stock the Lord gave no dignity to his sonnes above their brethren but they were ranged amongst the ordinary Levites as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge it was the vail which hung between the holy and the most holy place wherein the Ark was wrapped up when the Kohathites carried it chap. 4. 5. Vers 32. And Eleazar the sonne of Aaron the priest shall be chief over the chief of the Levites c. Hence he is called that hath this charge the second priest 2. Kings 25. 18. Thus Eleazar being high priest in Aarons room Phinehas Eleazars sonne was governour over the Levites 1. Chron. 9. 20. Vers 36. And under the custodie and charge of the sonnes of Merari shall be the boards of the tabernacle c. And because these things were heavy there were twice as many waggons and oxen allowed to them as to the Gershonites ' Numb 7. 8. Vers 38. Keeping the charge of the Sanctuary for the charge of the children of Israel See the foregoing note upon ver 8. Vers 39. All the males from a moneth old and upward were twenty and two thousand To wit the first-born of the Levites being deducted If we summe up together the particular numbers before mentioned to wit seven thousand and five hundred of the Gershonites ver 22. eight thousand and six hundred of the Kohathites ver 28. and six thousand and two hundred of the Merarites ver 34. we shall find that all the males from a moneth old and upward were not twenty and two thousand as is here said but twenty and two thousand and three hundred and therefore it seems the three hundred here left out in the generall sum were the first-born amongst the Levites who being the Lords in that regard as they were the first-born were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the first-born of the other tribes and the main reason why the number of the Levites was now taken was to shew how they were taken in exchange for the Israelites first-born Indeed it may seem strange that there should be but three hundred first-born males amongst so many thousand Levites But for that we must know that in all probabilitie onely those were reckoned for first-born that were first-born males since their coming out of Egypt when God did first challenge the first-born to be his in remembrance of his slaying all the first-born amongst the Egyptians And whereas it may also seem strange that there should be of the whole tribe of Levi numbred from a moneth old and upward but two and twenty thousand and threâ— hundred whereas the least of the other tribes being numbred but from twenty years old and upward had two and thirty thousand and two hundred to wit the tribe of Manasseh chap. 2. 21. we must consider that this was doubtlesse by the speciall providence of God that he might have the whole tribe of Levi in stead of the first-born for if the tribe of Levi had been as numerous as the other tribes there would have been farre more of them then the first-born were and so they could not have been taken in stead of the first-born But what became may some say of the Levites male-children that were under a moneth and so not now numbred amongst those that were to be taken for the first-born I answer doubtlesse the whole tribe was consecrated to the Lord and therefore we may probably conceive that either by the speciall providence of God there was none at present under that age or else those few that were under that age were taken in exchange for so many of the first-born of the Israelites that were afterwards born who should otherwise have paid for their redemption Vers 41. And thou shalt take the Levites for me I am the Lord in stead of all the first-born among the children of Israel That is in stead of the first-born males that were now at present amongst them for all the first-born that came after this both of man and beast were to be redeemed or given to the priest chap. 18 15 Every thing that openeth the matrice in all â—lesh which they bring unto the 〈◊〉 â—â—â—ther it be of men or beasts shall be thine c. And cattel of the Levites in stead of all the firstlings c. As the Levites are
taken for the first-born of the Israelites so the Levites cattel were taken in exchange for the first-born of the Israelites cattel yet we must not think therefore that the Levites cattel were offered in sacrifice as the first-born of the cattel afterwards were but it sufficed that the Levites had them who were Gods peculiar portion and appointed to receive in his name what was to be given to him Vers 43. And all the first-born males by the number of names c. All the Levites being numbred were twenty and two thousand and now the first-born being numbred were twenty and two thousand two hundred seventy and three wherein Gods speciall providence appeareth that the number of the first-born should be so near the number of the Levites taken in their stead to wit but two hundred seventy and three more then the Levites were Vers 46. And as for those that are to be redeemed of the two hundred and threescore and thirteen c. There being two hundred seventy and three of the first-born more then there were of the Levites it is ordered that these should pay for their redemption five shekels a piece by the poll which was the price they afterwards paid for the redemption of the first-born Numb 18. 15. Now whereas it may seem unequall that some of the first-born should pay redemption-money and others should pay none because the Levites were taken in their stead to this it is answered by Expositours that either this was decided by lot who should pay and who should not pay and then there was no wrong done or else that the money that was to be raised for the redemption of these two hundred seventy and three was paid in common by them all Vers 48. And thou shalt give the money wherewith the odde number of them is to be redeemed unto Aaron and to his sonnes Because the Levites were given to him vers 9. and when the Levites failed this money was in their stead CHAP. IV. Vers 3. FRom thirty years old and upwards even untill fifty years old all that enter into the host c. In the former chapter all the Levites of a moneth old and upward were numbred because all were numbred that were to be taken in stead of the first-born and so to be accounted as those that were set apart as holy to the Lord but here onely those that were thirty years old and upward are numbred to wit those that were to be imployed in carrying the tabernacle and the holy things thereof Indeed in the eighth chapter of this book vers 24. it is said that the Levites should enter upon their service at five and twenty years old to which some answer out of the Hebrew traditions that at five and twenty years they were admitted to be instructed and trained up to the service of the tabernacle but did not actually enter upon the service till they were thirty years old But I conceive the truer answer is either that they entred upon the service of the tabernacle at five and twenty years but not upon this of removing and carrying the tabernacle and the holy things therein of which at present Moses onely speaks untill they were thirty years old because a good settled strength of body was required to that service or else that the chief charge and care of the service of the tabernacle lâ—y upon those onely that were thirty years old onely when they were but five and twenty years they were admitted to assist and help their brethren upon whom the châ—rgâ— lay in those things that they should set them to do And therefore we find that this numbring of the Levites for the service of the tabernacle from thirty years old continued even in Davids time 1. Chron. 23. 3. Now the Levites werâ— numbred from the age of thirty years end upward the Lord teaching us by this maturity of years at first required in the Levites that the ministers of God attending upon holy things the chariâ—t of Israel and the horsemen thereof 2. Kings 2. 12. should be no novices or young scholars but ripe in knowledge and of solid jugement and therefore we see that both the Baptist and Christ were full thirty years old ere they entred upon their office and ministry Luke â— â—2 23. And for the same cause it was that none were now numbred that were above fifty years for because at that age strength useth to decay and naturall infirmities to grow upon men therefore they were then exempted from the harder service of the tabernacle and so were not now numbred amongst those that were to carry the tabernacle yet still they were to minister with their brethren in the tabernacle of the congregation to keep the charge chap. 8. 26. that is they were still to be assistant as overseers to see that the work was done that charge lay upon them still though they were exempted from all laborious service in their own persons and besides they were still to be imployed in teaching and instructing the people As for the description which we have here of those that were to be numbred all that enter into the host to do the work in the tabernacle of the congregation we must know first that the meaning is not that those that were now numbred from thirty years old and upward c. were all that were at any time imployed in the service of the tabernacle for I say it is evident chap. 8. 24. that from twenty and five years old and upward they went in to waiâ— upon the service of the tabernacle though happely as subservient onely to those of thirty years old and upward upon whom the charge of the work chiefly lay but the meaning is that those that were now numbred were all such as did enter into the host to do the work of the tabâ—rnacle of the congregation and sâ—condly that the company of the Levites that did the service of the tabernacle are here called an host because they had their severall orders and offices and places under the command of their heads and governours and were not admitted into the service if thâ—y were crasie or lame or any way unfit for these holy imploymâ—nts Vers 4. This shall be the service of the sonnes of Kobath c. To prevenâ— confusion and ambition â—very family hath their service seveâ—ally appointed Vers 5. And they shall take down the covering-vail c. That is the vâ—il which hung between the holy and the most holy place called by the Apostle thâ— second vail Heb. 9. 3. Herewith the ark was covered whilst the tabernacle stood Exod. 40. 3. Thou shalt put therein the ark of the testimony and cover the ark with the vail and herein it was wrapped up and covered now when the tabernacle was to be taken down and removed and that by tâ—â— priests the â—â—unâ—s of Aâ—ron so that hereby it is also evident that thoâ—gh the high priests alone wâ—nt into thâ— most holy place where the ark was and that too but
c. Here direction is given for the carriage of all the holy things of the Sanctuary before mentioned to wit that being so covered so soon as the camp bâ—gan to remove the Levites that were the posterity of Kohath should come and take them up and carry them in their place onely with this caution added but they shall not touch any holy thing lest they die And thus the charge of the Kohathiteâ— aâ— it was more honourable then that of the other Levites because they had the chaâ—ge of the most holy things so it was more burthensome because they bâ—re it not in carts as the other Levites did theirs but on their shoulders and withall more perillouâ— which must needs much take away the envy of this honour The aâ—k indâ—â—d was oftâ—n carâ—yed by the priests themselves as it is evident Deut. â—1 9. Moâ—â—s wroâ—e this Law and delivered it to the priests the sonnes of Lev which bare the Ark of the covenant of the Lord for though this service was imposed upon the Levites as subservient to the priests yet the prieâ—â—s were noâ— excluded who did therefore upon speciall occasions carry it themselves as when they passed over Jordan Josh 3. 6. when they compassed the walls of Jericho Josh 6. 6. But ordinarily this service was performed by the Levites especiâ—lly till the number of the priests was increased they carried it as they did all other the holy thingâ— of the Sanctuary The braâ—en laver I know is not here mentioned amongst the holy things which they were to carry but the reason of this may be because onely those things are named which were covered by the priests but this laver could receive no huâ—t by the wer and therefore was not covered Vers 16. And to the office of Eleazar the sonne of Aaron the priest pertainâ—th the oyl for the light Two things are here affirmed concerning the charge or office of Eleazar the eldest sonne of Aaron to wit in this service of removing the â—abernacle namely 1. that to him pertained the oyl for the light and the swâ—et â—nâ—â—nse and the daily meat-offering and the anointing oyl that is that he himself was to carry these things for if his charge had been onely to oversee the carrying oâ— these things by the Kohathites why should these things be particularly mentioned since the overseeing of them in all their carriages belonged to him and then 2. that to him appertained the oversight of all the tabernacle c that is he was to oversee the Kohathitâ—s concerning the carrying of these things and to appoint every one to their severall burthens And thus as the Kohathites had the honour of carrying the most holy things so Eleazar the eldest sonne of Aaron was appointed to have the overâ—â—ght of them as Ithamar his younger brother had the overâ—ight of the Gershonites ver 28. and the Merarites ver 33. Vers 25. And they shall bear the curtains of the tabernacle c. To wit the foure severall coverings wherewith the tabernacle was covered that is 1. the ten curious curtains mentioned here in the second place though they were the first coverings and were called as here the tabernacle of the congregation Exod. 26. 1 and 2. the eleven curtâ—ins of goats hair which were laid over that named here in the first place and called the curâ—ains of the tabernacle 3. the covering which was of rammes skinnâ—s died red and then 4. the covering of badgers skinnes which lay uppermost of all Vers 32. And by name ye shall reckon the insâ—ruments of the charge of their burthen Whereas the sockets pillars piâ—â—â—s cords and other instrumentâ— coâ—â—itted to their charge were many and â—ight some of them at least seem of leâ—â—â— importanâ—e therefore the Lord â—ppointed that of these there should be a note kept and so â—ccordingly thâ—y should be delivered by name lest any should be to seek whâ—n the tabernacle was to be â—et up again Herâ—by also was signiâ—ied how carefull God is of the least member of his church and so also of all his orâ—inanceâ— John 10. 3. Vers 44. Even those that were numbred of them after thâ—ir â—amiliâ—s were three thousand and two hundred Usually in all families the younger and aged â—ort if reckoned togethâ—r are more then the middle aged and so it was in the other families of the Levites of the Gâ—râ—honites there was little more then a third part fit to serve in the tabernaclâ— â—nd of the Kohathites there was not a third parâ— and yet the Merarites are more then half able men for Gods service a most remarkable proof of the wisdome and providence of God Because the greatest burthen was imposâ—d upon the Merarites therefore God giveth them more able men then any of the other families and yet the generall number of these were lesse then any of the other two Vers 48. Even those that were numbred of them â—ere eight thousand and five hundred and fourscore Note how few there were of the Levites in comparison of the other tribes Oâ— Judah there were seventy and foure thousand and â—ix hundred able men for the outward waâ—fare in the host of Israel Numb 1. 27. but of the Levites there were but eight thousand five hundred and fourscore men fit for their service CHAP. V. Vers 2. COmmand the children of Israel that they put out of the camp every leper c. To wit the lepers and those that had running issues till they were cured and cleansed and those that were unclean by the dead till after certain dayes they were purified according to the Law More concerning this â—eâ— in the note upon Levit. 13. 46. Vers 6. When a man or woman shall commit any sinne that men commit c. That is when they shall commit any sinne â—â—ereinto by reason of humane frailty men are subject to fall to wit in regard of any wrong done to their neighbour which is a â—inne highly displeasing to God they shall then confesse and make satisfaction as is here appointed Because the purloyning of the goods of our brethren and all other such acts of injustice are â—innes that do more especially â—indâ—r the well ordering of camps therefore doth the Lord in this place urge this 〈◊〉 Law against these kind of offences that the camp of Israel now set in ordâ—r might neither be defiled nor disordered thereby Vers 7. And he shall recompence his trespasse with the principaâ—l â—hereoâ— and adde unto it the fifth part thereof That is he shall by way of recâ—mpâ—ncing the wrong he hath done to his neighbour not onely restore fully the whole principall he hath defrauded him of but also give him more â—ver and above the fifth part of so much as he had detained from him which was â—njoyned both by way of satisfying the party wronged as concerning the want of his goods whilst they were detained and also by way of a penalty on the party offâ—nâ—ing Neither doth this contradict thosâ— Laws Exod. 22. where the thief that had â—tâ—llen
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
the Lord c. The Passeover is so called as being commanded by the Lord and kept unto his honour See Exod. 12. 27. Vers 10. If any man of you or of your posterity shall be unclean by reason of a dead body c. Upon the occasion of these men that complained for being debarred from keeping the Passeover because at the usuall time when they should have kept it on the fourteenth day of the first moneth they were defiled by the dead body of a man the Lord here established this for a perpetuall law that in case any person should in time to come be defiled by a dead body at the ordinary time in the first moneth when the rest of the people kept the Passeover or should be then in a journey about necessary businesse so farre off that he could not come home against the fourteenth day of the first moneth but was forced to be absent a while longer that in this case such a person or persons should keep the Passeover on the fourteenth day of the second moneth And under these two particular cases here expressed I conceive that all other necessary hinderances whereby men were kept from celebrating the Passeover are comprehended as in case they were unclean by any other legall pollution besides that of being defiled by a dead body or were detained by sicknesse c. and that the rather because in Hezekiahs time there was a Passeover kept on the fourteenth day of the second moneth by warrant it seems of this law when yet they were other occasions then these here mentioned that disabled them for keeping it at the usuall time Vers 17. And when the cloud was taken up from the tabernacle then after that the children of Israel journeyed That is when the cloud was taken up from the tabernacle it removed before the camp and so whithersoever that led them they followed it for so it is expresly said Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light to go by day and night Vers 19. And when the cloud tarried long upon the tabernacle many dayes then the children of Israel kept the charge of the Lord. That is they kept the charge of serving the Lord whilst the tabernacle was erected and the cloud tarried still upon it or they kept the charge of the Lord to wit the charge he had given them of staying so long as the cloud rested upon the tabernacle and therefore the last clause is added by way of explaining the former and journeyed not CHAP. X. Vers 2. MAke thee two trumpets of silver c. Here at first were but two trumpets for Aarons two sonnes Eleazar Ithamar but the number of the priests increasing in Solomons time there were an hundred and twenty priests sounding with trumpets 2. Chron. 5. 12. And these trumpets were signes of the ministry of the word and the office of teaching discharged by men called and fitted thereto for as the use of these trumpets was first to assemble the congregation before the Lord in his Sanctuary secondly to give warning and direction for their marching toward the land of Canaan thirdly to incourage the people when they went forth to warre fourthly to be a signe of rejoycing at all their festivals and dayes of rejoycing so the work of Gods ministry is first to perswade the people to assemble themselves before God there to perform with fear and reverence the publick duties of his worship and service Joel 2. 15 16. Blow the trumpet in Zion sanctifie a fast call a solemn assembly Gather the people sanctifie the Congregation assemble the Elders gather the children and those that suck the breasts c. secondly to give them warning and direction for all the duties of Christianity which being performed in faith and obedience to God are as so many severall motions towards the heavenly Canaan thirdly to give them warning of danger approching and to stirre them up to fight the Lords battels against Satan Sinne Antichrist c. See Esa 58. 1. Cry aloud spare not lifâ— up thy voice like a trumpet and shew my people their transgression and the house of Jacob their sinnes and fourthly to encourage and comfort sinners with the promises of the â—ospel to quicken them with faith and readinesse of mind to perform the duties of Gods worship and with thankfull and glad hearts to praise God for all his mercies and especially for Christ See Esa 27. 13. And it shall come to passe in that day that thâ— great trumpet shall be blown and they shall come which were ready to perish in the land of Assyria and the outcasts in the land of Egypt and shall worship the Lord in the holy mount at Jerusalem Besides as the trumpets were not to give an uncertain sound but such as the people might distinctly perceive what they were to do so the ministers must both pray and preach so that the people may understand them 1. Cor. 14. 8 9. For if the trumpet give an uncertain sound who shall prepare himself to the battel So likewise you except you utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the air Secondly of silver these trumpeâ—â— must be made which was the purest mettal and fittest for sound to signifie also the purity and zeal required in Gods ministers The tongue of the just is as choise silver saith Solomon Prov. 10. 20. That thou mayest use them for the calling of the assembly and for the journeying of the Camps Thus they were taught to depend upon God for all their attempts both in peace and warre Vers 3. And when they shall blow with them all the assembly shall assemble themselves to thee c. That is when they shall blow with both of them as appears by the next verse And if they blow but with one trumpet then the princes which are heads of the thousands of Israel shall gather themselves unto thee Vers 6. They shall blow an alarm for their journeys That is not for these two quarters onely before mentioned but for the other also Vers 8. And the sonnes of Aaron the priest sâ—all blow with the trumpets The priests are appointed to be the trumpeters that so the people might entertain the sound thereof as coming from God and so assemble themselves as into Goâ—â— presence and go forth both in their journeys and battels as in obedience to Gods command and in faith believing and expecting his direction and assistance Vers 9. And if ye go to warre in your land against the enemy that oppresseth you then ye shall blow an alarm with the trumpets So it is said Numb 31. 6. And Moses sent them to the warre a thousand of every tribe them and Phinehas the sonne of Eleazar the priest to warre with the holy instruments and trumpets to blow in his
as we may see chap. 2. 31. Thus the Sanctuary had the middest the most safe and honourable place the greatest camp went foremost the next in greatnesse went hindmost to defend it against enemies before and behind But the Lord himself was he that went before and was the rereward behind as the Prophet speaks Esai 52. 12. For the Lord will go before you and the God of Israel will be your rereward Vers 29. And Moses said unto Hobab the sonne of Raguel the Midianite Moses father in law c. Some conceive that it is Raguel the Medianite and not Hobab that is here called Moses father in law even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro Exod. 3. 1. and that Hobab to whom Moses now spake being the sonne of this Raguel or Jethro was the brother in law of Moses who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey Exod. 28. 27. But because Hobab is elsewhere expressely called according to our translation the father in law of Moses Judge 4. 11. it must needs be he also that is here also called Moses father in law even the same that is in Exodus called Jethro and Reüel and that Raguel the Midianite was his father as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before Exod. 18. 27. to this I answer as before in the note upon that place that though his going from Moses be mentioned there yet it was not till now that he left him when both Moses and the Israelites were to depart mount Sinai Vers 31. Leave us not I pray thee c. That is go not away from us or if thou goest away return again Though Moses had lived fourty years about these parts yet knowing the difficulties they were likely to meet with in their passage through the wildernesse he much desired the stay of Hobab with them who knew the countrey farre better then himself and might be a great help unto them and therefore he presseth him again to stay with them that he might be to them in stead of eyes that is that he might shew them how they might best advantage themselves in disposing their camp And indeed though theâ—e was no need of his help to lead them and shew them which way they should go because the pillar of the cloud and the ark went before them to lead them their way yet many other wayes Hobab might be helpfull to them as by telling them when they were to stay in any place where they might have water for their camp where there was most danger of being assayled by the neighbouring nations and in many other particulars whether Hobab yielded hereupon to stay with Moses it is not expressed yet because there is no mention made here of a second denyall it is generally conceived that he did stay But because it is expressely said Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land it seems more probable that he did now return home to his countrey as is there said But yet that he returned again or at least that some of his posterity were deputed in his room to go along with the Israelites is most manifest and clear because his posterity dwelt afterwards amongst the Israelites in the and of Canaan as we may see Judg. 1. 16. And the children of the Kenite Moses father in law went up out of the citâ—e of palmtrees c. and again Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses Vers 33. And they departed from the mount of the Lord three dayes journey They travelled three dayes together without resting for because the cloud stayed not they might not stay which seems to have been the cause of their complaining chap. 11. ver 1. And the ark af the covenant of the Lord went before them in three dayes journey to search out a resting place for them The Hebrew word signifieth went in their faces or sight which it might do and yet be in the middest of the armies carryed amongst the other holy things by the sonnes of Kohath ver 21. and so the most expound it it went before them that is in their sight as their guide for when the cloud stayed then the priests stayed with the ark and upon the stay of the ark all the armies stayed But I see no reason why we may not think the ark went before in the forefront of their armies though the other holy things went in the midst as ver 21. to wit together with the cloud and that to search out a resting place for them a place convenient to pitch their tents where they might have water and pasture for their flocks c. CHAP. XI Vers 1. ANd when the people complained it displeased the Lord. The word in the originall here translated complained may also be rendred as it is in the margin were as it were complainers and so may intimate that they did onely secretly begin to murmur and mutter and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah when they lusted for meat Indeed many Expositours understand this and that afterwards mentioned ver 4. of one and the same murmuring which they say is first summarily set down here and afterwards more particularly related in the sequele of the chapter and especially because Psal 78. 19 20 21. the fire that now devoured the people is mentioned as the punishment of their lusting for flesh They said Can God furnish a table in the wildernesse Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel But in that Psalm it is evident that the severall passages of their murmuring are not related historically in order but many things are promiscuously inserted here and there However evident it is that the murmuring for flesh mentioned ver 4. was another from this because it is said here that they wept again and besides that was done at Kibroth Hattaavah this at Taberah The cause of their present complaining indeed is not expressed but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse together without intermission whereof there was mention made in the latter end of the former chapter ver 33. And the fire of the Lord burnt among them That is a fire sent from God but whether it brake out of the earth or from the pillar of fire or were poured down upon them from heaven it is not expressed And thus their fiery tongues were punished with fire And consumed them that were in the uttermost parts of the camp This is aded to let us see how the whole army escaped when God sent a fire
amongst them it was because the fire brake out onely upon the uttermost parts of the camp and withall it may imply the cause of the punishment because by these words it seems probable that in the uttermost parts of the camp the sinne began amongst those that were faint and weaâ—y with travel as in Deut. 25. 18. How he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary and he feared not God and upon them therefore the judgement did principally fall Vers 2. And the people cried unto Moses The reasons why they ranne to Moses for his intercession may be these 1. the sudden terrour of the plague 2. the guilt of their own consciences stopping their mouthes 3. the opinion they had of his holinesse and speciall interest in God 4. because their repining against him who was Gods instrument in leading them along they might think was now punisht and theâ—efore they come and desire him to forgive them and pray for them Vers 3. And he called the name of the place Taberah This name imposed upon the place where the fire brake out shews that it was not the same where they pitched their tents after their three dayes travel which by occasion of the following story was called Kibroth Hattaavah but rather some other place in the wayes they travelled thither when they were faint and weary a little before they came to Kibroth Hattaavah Vers 4. And the mixt multitude that was among them fell a lusting c. What this mixt multitude was see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began though the Israelites soon joyned with them in the sinne Once before they murmured for want of meat Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails but that was in the wildernesse of Sin immediately after they were come out of Egypt this was in the wildernesse of Paran above a twelvemoneth after that when not having any other food but manna from â—eaven which now they began to loath they murmured and who say they shall give us flesh to eat where by flesh is meant fish as well as that which we more peculiarly call flesh as is evident in the following words We remember the fish which we did eat in Egypt freely and ver 22. where Moses objects to the Loâ—d Shall all the fish of the sea be gathered for them to suffice them and so the Apostle speaks 1. Cor. 15. 39. There is one kind of flesh of men another flesh of beasts another of fiâ—hes Many indeed are of opinion that the Egyptians at lâ—ast some of them were strictly superstitious therein used not to eat the flesh of â—heep no nor leeks onions and garlick which they worshipped as Gods according to the Poet Porrum cepe nefas violarâ— aâ— frangere morsu O sanctas gentes quibus haâ— nascuntur in hortis Numina lanatis animalibus abstinet omnis Mensa nefas illic foetum jugulare capellae But however the Israelites did use to eat of them freely and wanting them now therefore they murmured against Moses and against the Lord. Vers 6. But now our soul is dryed away That is we languish and pine away having nothing to cat that will either nourish us or satisfie our appetite for the soul is often put for the body or the whole man or for the appetite or desire after meat drink and other things Vers 7. And the manna was as coriander-seed c. See the note upon Exod. 16. 31. it was therefore pleasant to the eye delightfull to the taste and was fit to be dressed severall wayes and therefore not to be thus loathed and despised Vers 10. Then Moses heard the people weep throughout their families every man in the doore of his tent That is openly as desiring to make known their discontent and to stirre up discontent in others also that should heare their complaints Vers 15. And let me not see my wretchednesse That is let me not see my self slain by the people in a shamefull and disgracefull manner or rather let me not live to see my self thus miserable for it is all one as if he had said that it were better for him to be killed out of hand then living to see so many heart-breaking miseries continually befalling him day after day Vers 16. And the Lord said unto Moses Gather unto me seventy men c. Though the speech of Moses to the Lord in the foregoing verses were so full of distemper passion yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel whom he knew to be elders of the people and officers over them that is whom he knew to be not onely elders in regard of their years but also men of singular gravitie and wisdome and for that chosen to be governours over the people and these were by Gods appointment which the better to testifie they were to be presented before the tabernacle to undertake the government as helpers to Moses that so his burthen might be the lesse Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people for the case of Moses Exod. 18. 25 26. But those were onely chosen to determine of small matters but these now were to be judges in the greatest and most difficult causes both of religion and civil affairs which were formerly wholly referred to Moses and were therefore chosen amongst those that were already in those inferiour places of government because by reason of their experience therein they were the fitter to be imployed in the weightier works And this many conceive was the originall of that great councel of the Jews which they called their Sanhedrin and was continued amongst them till Herods dayes Vers 17. And I will take of the spirit which is upon thee and will put it upon them That is I will give of the same spirit to them which I have given to thee It is not to be thought that there was now any impairing of Moses gifts as some conceive for how could the joyning of these with him be then any advantage to him or where do we find any thing in the following story that argues the least abatement in the gifts of Moses but becauâ—e the Lord intended to give the same gifts to them which he had given to Moses as if some part of Moses spirit dwelt now in them therefore is this expression here used I will take of the spirit which is upon thee and will put it upon them Vers 18. Sanctifie your selves against to morrow and ye shall eat flesh c. The originall word doth sometimes signifie to prepare and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance But being rendred sanctified it must needs be
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the
down and the Canaanites which dwelt in that hill and smote them and discomfited them even unto Hormah That is the Amorites the posterity of Canaan Deut. 1. 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do After this discomfiture the Israelites returned and wept before the Lord but he would not hear their voice nor give ear unto them So they abode in Kadesh many dayes Deut 1. 45. Now for Hormah whither the Israelites were chased it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there chap. 21. 3. CHAP. XV. Vers 1. ANd the Lord spake unto Moses saying Speak unto the children of Israel c. In this chapter the Lord enlargeth and explaineth some laws formerly delivered And it is most likely that this was delivered in the order as here it is set down within some short time after their departure back from Kadesh toward the red sea and that purpoâ—ely to chear up the people with hope of Gods reconciliation that he had not utterly cast them off but would again smell the sweet savour of a sacrifice from them and perform the promises made to them to which end also there is a particulâ—r mention made that they should observe these directions given them when they câ—me into the land of Canaan Vers 2. When ye be come into the land of your habitations which I give unto you c. This law is to shew what meat-offerings and drink-offerings were alwayes to be offered together with their sacrifices whereof part was burnt upon the altar as accessories and appurtenances thereto belonging for the understanding whereof we must note that whereas there are two sorts of these offerings by fire mentioned vers 3. that were to have these accessory meat-offerings and drink-offerings to wit a burnt-offering or a sacrifice by sacrifice there is meant onely the sacrifice of peace-offerings as in many other places besides And indeed unlesse it be iâ— the sinnâ—-offering that was offered at the cleansing of the Leper Levit. 14. 10. we do not any where reade that there was any meat-offerings appointed for sinne-offerings bâ—t onely for burnt-offerings and peace-offerings whence we see that these two onely are mentioned iâ— this place the reason whereof I conceive was this because the end of the sinne-offering which was to make atonement for the humbled sinner and the end of the meat-offering which was to testifie the joy and gladnesse of their thankfull hearts did not so well agree and it would not therefore be so proper to joyn them together and secondly that there are severall quantities of meat and drink-offerings here appointed as first for a lamb or kid vers 4 5. or secondly for a ramme ver 6 7. or for a bullock ver 8 9 10. for according as the sacrifice was greater oâ— lesse so must also the meat and drink-offering be more or lesse so there might be a proportion betwixt them Now concerning the measure of an hin and other things observable concerning these meat-offerings see what is noted before upon Exod. â—9 41 c. Vers 15. As ye are so shall the stranger be before the Lord. That is God will make no difference betwixt you and the strangers that have embraced the same religion with you his sacrifices and yours shall be alike acceptable to God and therefore as there is no difference in the Lords acceptation so neither in the manner of their offering them In civil things there was not one Law both for Israelite and stranger but before the Lord that is when they came into Gods presence to perform the duties of Gods worship as the Israelites were so were the strangers that is there was one Law for them both Vers 20. As ye do the heave-offering of the threshing-floore so shall ye heave it That is about the same quantity that ye offer of your first corn shall ye offer of youâ— dough and both shall be offered with the same ceremonies Vers 21. Of the first of your dough ye shall give unto the Lord an heave-offering in your generations That is to the priests as the Lords receivers for the first-fruits were their portion Ezek. 44. 30. And the first of all the fruits of all things and evâ—ry oblation of all of every sort of your oblations shall be the priests c. Vers 22. And if ye have erred and not observed all thâ—se commandments c. There is a Law given concerning the expiation of a sinne ignorantly committed by the whole congregation Levit. 4. 13. But there is a manifest difference betwixt this and that There the Law speaks of doing that which should not be done here of not doing all which should be done there the sacrifice which the congregation should bring is onely a bullock for a sinne-offering here they are willed to bring a bullock for a burnt-offering and a kid of the goats for a sinne-offering And the ground of this difference I conceive is this because that Law concerned sinnes of doing evil forbidden this onely concerns the sinne of neglecting those ceremoniall duties commanded by the Law which may be the more readily yielded if we consider the occasion of inserting this Law in this place Having spoken of the first-fruits of the first of their dough he immediately added this Law to shew what should be done in case any of those things concerning the externall worship of God either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle were omâ—tted either by the congregation or particular persons Vers 25. And the priests shall make an atonement for all the congregation of the children of Israel c. Or for every congregation whereby may be implyed the severall tribes cities towns and synagogues Vers 30. But the soul that doth ought presumptuously c. This Law for the cutting off that is the putting to death of those that do ought presumptuously must be understood onely of the same offences for which the foregoing sacrifiâ—cs were appointed when they were ignorantly committed to wit of offences committed against the worship enjoyned by the ceremoniall Law as it is noted before upon vers 22. In these things the soul that is the man that did ought presumptuously that is not of ignorance inadvertencie or infirmity but willfully and boldly purposely and openly as in an advised contempt of Gods Law and of those duties of his publick worship in the Law of God enjoyned he was to be cut off and that because he did thereby reproch the Lord this being all one as if he should fay that God was not to be regarded or that his judgements were not worthy his fear Vers 32. And while the children of Israel were in the wildernesse they found a man that gathered sticks upon the Sabbath day c. At what time in their wandring through the wildernesse this happened which is here related it is not expressed But I conceive it
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar â—lder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ— hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
against the Lord. The greatest difficulty in thesewords is what is meant by the first clause every oblation of theirs But the most of Expositours agree that this is mentioned as a generall comprehending all those particulars after mentioned as if it had been thus expressed every oblation of theirs shall be thine that is every meat-offering every sinne-offering and every trespasse-offering of theirs and indeed I see not of what particular sort of sacrifice it can be meant because they are all besides expressed by name Vers 10. In the most holy place thou shalt eat it That is in the court of the tabernacle or the tents or houses round about it which is called here the most holy place to wit in respect to the camp of Israel and afterwards the citie Jerusalem which were holy places for the like holy things as they were called to be eaten in the Passeover peace-offerings c. yea and in respect to the great court for the people which was without the priests court mentioned 2. Chron. 4. 9. and called therefore the outer court Ezek. 42. 14. Vers 11. And this is thine the heave-offering of their gift with all the wave-offerings c. That is the right shoulder and the wave-breast of their peace-offerings with all other gifts that they were heaved and waved no part thereof being burnt upon the altar Vers 12. All the best of the oyl and all the best of the wine and of the wheat the first-fruits of them c. These things here mentioned were allotted for the priests sustenance Some of the first-fruits of their land were brought to the Lord at their three great feasts as a sheaf of their barley at the feast of Passeover or unleavened bread chap. 23. 10. and two loaves of their new wheat at the feast of Pentecost ver 17. and the first of their wine and oyl at the feast of tabernacles But these were brought in the name of all the inhabitants of the land in generall Besides these thereâ—ore particular men were of their own corn and fruits to bring the first-fruits unto the Lord as is enjoyned in severall places Exod. 22. 29. and 23. 19. c. concerning which there is no other direction given but that thâ—y should be of the first and of the best as is here expressed the quantity being left to the free bounty of the owner according as he had found the blessing of God upon his grounds and of these first-fruits is this place to be understood Some indeed make a difference betwixt the first-fruits mentioned here ver 12. and the first ripe mentioned in the following verse What soever is first ripe in the land which they shall bring unto the Lord shall be thine which they say is meant onely of those first ripe fruits which the people were to bring to the priests concerning which the Law speaks Deut. 26. 2. But whether there can be any such difference gathered from the Scripture is very questionable Vers 16. And those that are to be redeâ—med from a maneth old shalt thou redeem c. That is the first-born of men for though in the foregoing verse there is mention made of the redemption of the first-born both of man and beast Neverthelesse the first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem yet this hath reference onely to the first-born of men as is evident 1. because it is said here they were to redeem them at a moneth old which was indeed the time for the redemption of the first-born of men but the firstlings of beasts were to be given to the Lord at eight dayes old Levit. 22. 27. and therefore it seems were at that age to be redeemed and secondly because the estimation or price with the priest is here appointed to set upon the first-born that were to be redeemed is five shekels which was indeed the price for the redemption of the first-born of men Numb 3. 46 47. and Levit. 27. 6. But it is no way probable that the same price of redemption was set upon the first-born of men and the firstlings of unclean beasts of the firstling of an 〈◊〉 we reade expressely that it was to be redeemed with a lambe Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts or else that they were reasonably rated by the priâ—st accoâ—ding to their value Vers 17. But the firstling of a cow or the firstling of a sheep or the firstling of a goat thou shalt not redeem they are holy See Deut. 15. 19. Vers 19. It is a covâ—nant of salt for ever c. That is in liew of your service in the tabernacle I have allotted you this for your maintenance by a perpetuall and unchangeable covenâ—nt Now this covenant in regard of its perpetuity is here called a covenant of salt and so also Gods covenant with David 2. Chron. 13. 5. either in reference to that Law Lev. 2. 13. Every oblation of thy meat-offering shalt thou season with salt neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering as if it had been said that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever even as that which he had made with the Israelites that every sacrifice should be salted with salt or else because salt having a virtue to preserve any thing from corruption therefore by a covâ—nant of salt is meant onely a stable firm and incorruptible covenant Vers 20. Thou shalt have no inheritance in their land neither shalt thou have any part among them That is when the land shall be divided by lot there sha ll be no lot for the Levites Indeed they had cities to dwell in and suburbs but tho se also were given them from the other tribes Numb 35. Vers 22. Neither must the children of Israel henceforth come nigh the tabernacle c. To wit as they offered to do in the rebellion of Korah Vers 23. But the Levites shall do the service of the tabernacle of the congregation and they â—hall bear their iniquity That is the Levites shall bear the punishment of their own iniquity if they transgresse yea and of the peoples if by their not watching over the holy things they be suffered to transgresse Vers 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floore That is this tenth of your tithes which you shall give to the priest the Lord will accept at your hands no lesse then if having lands you should pay tithe of the increase thereof as the rest of the people do unto you Vers 32. Neither shall ye pollute the holy things of the children of Israel lest ye die Which might be done by the uncleannesse of the priests and many other wayes CHAP. XIX Vers 2. SPeak unto the children of Israel that they bring thee a red hoifer
sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifiâ— him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth sâ—condly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10â— 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein â—ebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citiâ— Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey
taken prisoners in this battel for hereby he taught them at first how unable they were in themselves to conquer those nations that so they might learn to trust in God and not in themselves If one king thus prevailed over them how should they be able to destroy all the inhabitans of the land combining themselves together if the Lord should not assist them Vers 2. And Israel vowed a vow unto the Lord c. That is the Israelites intending to renew the battel and again once more to set upon Arad and his army called upon God for help and vowed to devote unto him their enemies and all their cities that is utterly to destroy them If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities for when things were thus devoted the persons were killed the cities burnt and the goods confiscate to the Lord so that nothing was reserved for their own private use as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law Exod. 23. 32. Thou shalt make no covenant with them nor with their gods Vers 3. And the Lord hearkened to the voice of Israel and delivered up the Canaanites That is this army of Arad whom in a second battel after this vow they vanquished and destroyed And they utterly destroyed them and their cities and he called the name of that place Hormah But how could they being so farre off in the wildernesse destroy their cities lying within Canaan surely had Moses at this time entred Canaan in the pursuit of Arad he would not have fallen back again into the deserts It seemeth therefore that the accomplishment of this vow was performed long after to wit by the men of Judah and Simeon when they were come into the land of Canaan as is expressed Judg. 1. 17. And Judah went with Simeon his brother and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the citie was called Hormah so that this clause was here inserted either by Mosesprophetically or by some other holy man afterwards Vers 4. And they journeyed from mount Hor by the way of the red sea c. That is they went from Hor Eastward a way that led to the red sea which lay North and South the common rode from Gilead and Moab to Eziongaber c. and so crossing that way they passed on to Zalmonah and so turning then Northward to Punon as is expressed Numb 33. 41 42. and here it seems it was that the Israelites were punished with fiery serpents And the soul of the people was much discouragâ—d because of the way That is because they were led a great way about through a desert full of wants and difficulties and that the rather because now they began to think puffed up with their late victory that it had been easie for them to have forced a passage the nearest way Vers 5. And the people spake against God and against Moses c. And so tempted Christ 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Vers 6. And the Lord sent fiery serâ—ents among the people c. So called because their venemous biting did cause a grievous burning in the bodies of the Israelites It may seem that they were a kind of serpents with wings that so flying amongst them did here and there seise upon them and bite them such as the prophet speaks of Esa 14. 29. Out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent The word in the originall is Seraphin that is Burners the very same name whereby the Angels are called Esa 6. 2. because of their burning zeal for Gods glory The wildernesse through which the Israelites now went did abound with many sorts of these serpents and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions Deut. 8. 15. onely God had hitherto kept them from hurting his people till now for their sinne he gave them power to bite and kill them and indeed the punishment was just according to their sinne for now God gave them just cause to complain of thirst and with the venemous biting of fiery serpents he punished their virulent tongues to whom that might well be applyed which the Psalmist speaks Psal 140. 3. They have sharpened their tongues as a serpent adders poison is under their lips Vers 8. Make thee a fiery serpent and set it upon a pole c. This was the way which the Lord prescribed for the curing of the Israelites that were bitten with fiery serpents namely that Moses should make a fiery serpent that is a figure or representation of those fiery serpents wherewith they were stung and that of brasse as we may see in the following verse the better to represent their fiery quality because brasse is of a fiery colour and therefore it is said of the Cherubims that Ezekiel saw in a vision Ezek. 1. 7. that they sparkled like the colour of burnished brasse and then set it upon a pole to the end that it might be seen from every quarter of the camp so that every man that was stung with the fiery serpents might look upon this brasen serpent and thereby might be healed Now this way of cure the Lord prescribed for two reasons first because this being no naturall way of cure did the better discover that it was of Gods mercy and secondly that it might be a type of Christ and our redemption by him John 3. 14 15. As Moses lifted up the serpent in the wildernesse even so must the sonne of man be lifted up That whosoever believeth in him should not perish but have eternall life For first as the Israelites were bitten with fiery serpents and that biting was mortall and deadly so was all mankind in our parents mortally stung and bitten by Satan that old serpent Rev. 12. 9. so that their whole nature is envenomed with sinne as a deadly poison and as it were set on fire of hell as S. James speaks of the tongue in particular James â— 6 8. and that so that without some way of recovery they must needs perish everlastingly By one man sinne entred into the world and death by sinne Rom. 5. 12. and the sting of death is sinne saith the same Apostle 1. Cor. 15. 56. Secondly as the brazen serpent which Moses made for the cure of the Israelites had the outward form of those fiery serpents yet had not the poyson of those serpents in it so Christ came in the likenesse of sinnefull flesh Rom. 8. 3. and yet was without sinne Thirdly as the brazen serpent was lifted upon a pole that when any man was stung with the fiery serpents he might lift up his eyes and look upon it so Christ was lifted upon the crosse to the end he might save death-stung sinners or rather so was Christ lifted up and held forth
up in that dry and barren place which was accordingly done and so thereupon the people sung that ensuing gratulatory song ver 17 18. wherâ—in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up Spring up O well Sing ye unto it The Princes digged the well the nobles of the people digged it by the direction of the Lawgiver with their staves And this it seems was that renowned well called Beer-elim Esa 15. 8. that is the well of the mighty ones and might have a like spirituall signification as had before those waters that came out of the rock for as that rock was Christ 1. Cor. 10. 4. so this well might be a figure of him who is the fountain of the gardens a well of living waters Cant. 4. 15. secondly the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull and are in them alwayes as a well of water springing up unto life everlasting John 4. 14. thirdly the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God the word and the ministry thereof and fourthly the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks Esa 12. 3 4. With joy shall ye draw water out of the wells of salvation and in that day shall ye say Praise the Lord c. Vers 21. And Israel sent messengers to Sihon king of the Amorites c. When they were to passe over the river Arnon mentioned vers 13. God had told them that they should destroy Sihon and possesse his countrey Deut. 2. 24 Rise ye up and passe over the river Arnon Behold I have given into thy hand Sihon the Amorite king of Heshbon and his land c. yet now out of the wildernesse of Kedemoâ—h Deut. 2. 26. they sent messengers to him doubtlesse not without Gods allowance to desire a peaceable passage through his countrey thereby to render him afterwards the more inexcusable when he was destroyed both in his own conscience and in the judgement of others that should hear of it Vers 22. We will not drink of the waters of the well See the note upon â—hap 20. 17. Vers 24. For the border of the children of Ammon was strong And therefore Sihon had not encroched upon their countrey as he had upon the Moabites at least not beyond the river Jabbok see Josh 13. 25. for this is not added as a reason why the Israelites made not warre upon them Gods command was a restraint sufficient for them Deut. 2. 19. And when thou comest nigh over against the children of Ammon distresse thâ—m not nor meddle with them c. Vers 25. And Israel took all these cities c. Destroying all the inhabitants Deut. 2. 34. And we took all his cities at that time and utterly destroyed all the men and the women and the little ones c. Vers 26. For Heshbon was the citie of Sihon the king of the Amorites c. Because Heshbon and the countrey adjoyning had been the possession of the Moabites and God had charged the Israelites not to meddle with their countrey Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it Sihon having taken it from the former king of the Moabites that is from him that was king before Balak that was at present their king chap. 22. 4. Concerning which see also what is noted before upon vers 13. Vers 27. Wherefore they that speak in proverbs say c. By proverbs in the Scripture are generally meant all wise and pithie sayings especially when they are grown to be in common use amongst men 1. Sam. 24. 13. As saith the proverb of the antients Wickednesse proceedeth from the wicked and secondly more particularly those are called proverbs first that are expressed with figurative words or by way of similitude as Ezek. 18. 2. What mean ye that ye use this proverb concerning the land of Israel The fathers have â—aten sowre grapes and the childrens teeth are set on edge secondly that are taken up as by-words by way of scorning and dâ—riding men as Deut. 28. 17. Thou shalt become an astonishment a proverb and a by-word among all nations and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him and so consequently by those that speak in proverbs are meant here such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie and that because in such songs they used to scoff at those that were so vanquished and the severall passages of such songs were usually taken up afterwards as a proverb and by-word Now Moses to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon alledgeth this proverbiall song which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes and that the rather because the Israelites now might more justly and so happely did insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites Let the city of Sihon be built and prepared Implying that though Heshbon perished vers 30. being in Moabs hand yet now it should be more fairly and more strongly fortâ—fied being in Sihons hand and so also being applyed to the Israelites victory that though it were much defaced in Sihons hands yet now the Israelites would build it more fairly Vers 28. For there is a fire gone out of Heshbon a flame from the city of Sihon c. That is the fury of warre which was kindled and began in the subversion and laying waste of Heshbon brake out from thence and consumed the countrey of the Moabites as farre as Ar a chief city of theirs and the Lords of the high places of Arnon that is the princes priests and gods of the Moabites for all these may be comprehended under this word Lords even as farre as Arnon And hence it is that the prophet speaking of the vain confidence of the Moabites in the strength of Heshbon for the Moabites had then recovered this countrey again the Israelites being carryed captives into Assyria he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites here cited by Moses Jer. 48. 45. A fire shall come forth out of Heshbon and a flame from the middest of Sihon and shall devour the corner of Moab and the crown of the head of the tumultuous ones c. Vers 29. Wo unto thee O Moab thou art undone O people of
Pethor of Mesopotamia to curse thee But that last clause happely is meant onely of the Moabites which indeed we may the rather think because there is not in this story the least mention of the Ammonites Now shall this company lick up all that are round about us as the ox licketh up the grasse of the field This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites namely because if they were let alone they would doubtlesse devour both them and all the neighboâ—ring nations It is all one as if they had said By what this people have already done in the two kingdomes of Sihon and Og you may see that they do not content themselves to subdue a people and make them tributaries but where they conquer they â—tterly destroy all the inhabitants and this therefore they will do to us because of their multitudes if we joyn not our forces together as easily as a company of oxen will lick up the grasse of a field they are put into leaving the ground bare where they go so that it is high time for us to look about us and to bandy our selves to fight with them And indeed however their fear were causelesse now because the Lord had charged the Israelites not to meddle with the Moabites as is before noted yet in future times even this people of Moab were subdued by the Israelites though not utterly destroyâ—d to wit in the dayes of David 1. Chron. 18. 2. Vers 5. He sent messengers therefore unto Balaam the sâ—nne of Beor c. This Balaam was a Southsayer famous for his inchantments and divinations in those times as is evident Josh 1â— 22. Balaam also the sonne of Beor the Southsarâ—r and Numb 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel he went not as at other times to seek for inchantmâ—nts he is called a propâ—et 2. Pet. 2. 16. The dumb aâ—sâ— speaking with mans voice forbad the madnesse of the prophet not onely because he used by his divinations to foretell things to come but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe and we know the gift of prophecy is a common gift which may be conferred upon a wicked man and it is like Balack sent to him as to a prophet that had from God this gift of divining and that by his curses and inchantments the Israelites might be weakened and the more easily overcome He is here described by his parentage that he was the sonne of Beor who is also called Bosor 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor secondly by his countrey whither Balak sent to him to wit Pethor which was a city in Mesopotamia or Aram Deut 23. 4. Because they hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee in the East countrey Numb 23. 7. Balak the king of Moab hath brought me from Aram out of the mountains of the East and the Eastern land was infamous for divinations and such like arts Esa 2. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East and are southsayers like the Philistines and was seated nigh to the river of that land which was Euphrates for that was the great river of Mesopotamia Behold there is a people come out of Egypt That is injuriously invading countreys they have no right unto this he seeks to perswade Balaam by shewing him the justnesse of his cause Behold they cover the face of the earth they abide over against me That is in a countrey bordering upon mine Vers 6. Come now therefore I pray thee curse me this people c. This he speaks as supposing his presence necessary for the accomplishment of that great work for which he sent to him whence is that also ver 41. Balak took Balaam and brought him up into the high places of Baal that thence he might see the utmost part of the people Amongst other grounds of this conceit one might be that beholding the Israelites his speech might have more vehemency of spirit and better effect as he supposed and indeed it is said concerning Elisha when he cursed the children that mocked him 2. Kings 2. 24. that he turned back and looked on them and cursed them in the name of the Lord how effectuall curses duly pronounced by the Prophets of God were we may see in that 2. Kings 2. 24. And he turned back and looked on them and cursed them in the name of the Lord and there came forth two she-bears out of the wood and tare fourtie and two children of them Balak had the like conceit of this famous false prophet and therefore desires that he would curse Israel that is that he would first by his inchantments procure them to be accursed of God and then pronounce this curse against them Vers 8. Lodge here this night and I will bring you word again as the Lord shall speak unto me It is evident that Balaam was a sorcerer as is noted from Josh 13. 22. and he was likewise an idolater for we see afterwards chap. 23. 12. that he offered sacrifices upon Baals high places and how then doth he speak here of the Lord Jehovah as it is in the text I will bring you word again as the Lord or Jehovah shall speak unto me I answer first that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations that were the posterity of Abraham and Lot yea and that they did make profession of worshipping the true God though withall they worshipped other false gods too and so I conceive it was with Balaam and therefore vers 18. he calls God the Lord his God and so though he were an idolater and a southsayer yet he might pretend himself to be a Prophet of the Lord Jehovah too and secondly this amongst other things was a part of the magick skill of their southsayers in former times that when they were by inchantments to seek the ruine of any people they used to deal with that God who was the defender of that people whom they called their tâ—telary God for this is clear in profane Writers that when the Romanes intended to besiege any city their priests were wont first to call out that God under whose tutelage or protection that city was and to promise him more ample place and honour among them and thus some conceive that Balaam undertook to enquire of the Lord Jehovah whom he knew to be the God of the Hebrews to see whether he might be taken off from defending them But the first I conceive is the truest answer However the reason why he desired these men to stay all night was because in the night he used to have his revelations and to practise his inchantments Vers 9. And
God came unto Balaam c. Not by the force of Balaams inchantments but of his own will doth God here come unto Balaam as of old he hath often for his peoples sake revealed his will to wicked men as to Pharaoh Gen. 41. 25. and to Nebuchadnezzar Dan. 2. 45. Vers 13. Get you into your land for the Lord refuseth to give me leave to go with you Thus he speaks like a mercenary prophet loth to displease and desiring the proffered gain he onely makes known one part of Gods speech that he was forbidden to go with them thereby intimating that the fault was not in him and that if God would yield him liberty to gratifie the King he should be glad of it whereas had he truly added the other part of Gods speech thou shalt not curse the people for they are blessed this might have cut off all occasions of farther sending Vers 15. Balaam refuseth to come with us Balaam told the Elders lesse then God spake to him and now they tell Balak lesse then Balaam told them it was onely Balaam refuseth to come as if God had not forbidden him and thus occasion is given for further mischief Vers 18. I cannot go beyond the word of the Lord my God to do lessâ— or more My God that is the God with whom I have to do in this businesse or rather the God whom I serve for hereby it seems very probable that Balaam the Syrian so happely the people amongst whom he lived had some knowledge of the true God pretended he worshipped him though withall he worshipped otheridol-gods And indeed that other nations had some knowledge of Jehovah is manifest in Jobs history Vers 19. Now therefore I pray you tarry ye also here this night c. This desire of Balaam that these messengers would stay also one night to see what God would yet say unto him when God had already before peremptorily charged him that he should not go to Balak discovered plainly that he still lingered after Balaams gifts and preferments and was sorry that he was restrained from cursing Israel and accordingly therefore God gave him an answer as it follows in the next verse giving him liberty to go but intending it should be to the confusion and ruine both of him and the King that had sent for him Vers 20. If the men come to call thee arise up and go with them c. As if the Lord had said they importune thee and thou me since thou wilt needs go â—o as God sometimes in wrath gives wicked men their desires so the Lord now bad Balaam go Psal 81. 11 12. My people would not hearken to my voice and Israel would none of me So I gave them up unto their owâ— hearts lust and they walked in their own counsels withall also intending to gloryfie himself by forcing him to blesse the Israelites Vers 22. And Gods anger was kindled because he went c. For the Lords bidding him go in such a manner vers 20. was not an approbation of his journey besides he went no doubt with a purpose to curse them wherewith he must needs provoke God See Deut. 23. 5. The Lord thy God would not hâ—arken unto Balaam but the Lord thy God turned the curse into a blessing unto thee Now he was riding upon his asse and his two servants with him The rest of the company going before his two servants attended upon him and this I conceive is added as an amplification of the following miraclâ— that the asse saw the Angel when neither Balaam nor his servants perceived any thing Vers 23. And the asse saw the Angel of the Lord standing in the way c. The Angel no doubt appeared in a visible shape and the dull asses eyes were opened to see him and his sword drawn in his hand a signe of Gods wrath against Balaam and the vengeance that at last befell him and thus this wizzard who was accustomed to visions and revelations yet saw not now what the asse saw God restraining his eyes and the eyes of those that were with him as we reade the like Dan. 10. 7. I Daniel alone saw the vision for the men that were with me saw not thâ— vision and so was confounded in his wisdome by a base and contemptible creature according to that of the Apostle 1. Cor. 1. 19. I will destroy the wisdome of the wise and will bring to nothing the understanding of the prudent And the asse turned aside out of the way and went into the field By this and the following passages the Lord by this dumb beast reproved the foolishnesse or madnesse of the Prophet 2. Pet. 2. 16. Vers 24. But the Angel of the Lord stood in a path of the vineyards c. Thus God proceeding by degrees makes the sottishnesse of the Prophet the more evident and inexcusable Vers 28. And the Lord opened the mouth of the asse c. That is by his almighty and supernaturall power God caused the dumb and unreasonable beast to speak understandingly the devil when he would tempt to sinne chose the serpent for his instrument the most subtle beast of the field but God to rebuke the wizzard useth the asse the most silly of all beasts Gods infinite power is best magnified by weak instruments 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise Vers 29. And Balaam said unto the asse Because thou hast mocked me c. The wroth and fury of Balaam the blindnesse sottishnesse and hardnesse of heart whereto he was given over of God may be thought probably the cause that Balaam was not terrified with this monâ—â—rous accident but replies to the asse as to a reasonable creature But withall I conceive his being inured as sorcerers and witches are to hear evil spirits speak in sâ—ch bruit beasts was a great reason that he was not astonished with it as other meâ— would have been and as happely his servants were though it be not here expressed Vers 32. Behold I went out to withstand thee because thy way is pervâ—rse before me That is in desiring so earnestly to go to Balak notwithstanding I did so absolutely charge thee to the contrary and in going now with a purpose of cursing my people though I have told thee again and again that thou shouldst not â—urse them Vers 34. And Balaam said unto the angel of the Lord I have sinned c. That is in smiting of the asse as the following words seem to imply I have sinned for I knew not that thou stoodest in the way against me But his covetousnesse and desire to earn the wages of unrighteousnesse by cursing Gods Israel he still cherisheth in his heart as his faint proffering to turn back doth evidently shew He could not but know that what he went about was evil and displeasing to God wherefore else did the Angel of God oppose him in the way with a drawn sword yet how faintly he speaks If it
which was Mesopotamia Deut. 23. 4. They hired against thee Balaam the sonne of Beor of Pethor of Mâ—sopotamia and thus God by Balaams own mouth taxeth Balak for sending twice so farre off for him who now must blesse in stead of cursing Vers 8. How shall I curse when God hath not cursed c. That is I cannot curse for when God restrains not men they may cursâ— whom God hath not cursed Vers 9. For from the top of the rockâ— I see him and from the hils I behold him Which is all one as if he had said And indeed the very sight of them is full of majesty and terrour as of a people blessed of God for though I be farre off from them which might make them seem little in mine eyes yet the spirit of God hath lifted me up that even hence I behold them and oh how full of terrour and majesty is the sight of them such as makes it evident that God hath blessed them and that it is in vain for man to think of cursing them Lo the people shall dwell alone and shall not be reckoned among the nations This I conceive is a prediction first that God would cast out the inhabitants of Canâ—an and plant them in their stead and so they should dwell alone and have the land to themselves not living now as formerly in Egypt as sojourners and mixt with other nations but as a nation and people of themselves living in a land of their own under the government of their own laws and Princes and secondly that they should live in plenty and safety having neither need nor fear of other people for so dwelling alone implyeth a security from evil as in Jer. 49. 31. Arise get you up unto the wealthy nation that dwelleth without care saith the Lord which have neâ—ther gates nor barres which dwell alone and thirdly that no nation should be worthy to be compared with them and that chiefly because they should be Gods peculiar people Exod. 19. 5. and separated from other people Levit. 20. 24. I am the Lord your God which have separated you from other nations Vers 10. Who can count the dust of Jacob and the number of the fourth part of Israel That is it is not possible to count the number of this people who are â—s the dust that covers the face of the earth no not of one fourth part of them Indeed this is meant principally of the uncountable number of Gods Israâ—l heâ—eafâ—er that spirituall seed of Abraham and Israel that was to be gathered throughout the world by the preaching of the Gospel of whom that promise made to Abraham whereto this prophecy seems to have reference was chiefly intended Gen. 13. 16. I will make thy seed as the dust of the earth so that if any man can number the dust of the earth then shall thy seed also be numbred But yet it is spoken too of the wonderfull number of this people at present for in that expression and the number of the fourth part of Israel there seems to be a manifest allusion to the number of the Israelites pitching their tents who lay about the tabernacle in foure camps or squadrons Let me die the death of the righteous c. Thus he prophecyeth their happinesse also in the world to come Vers 13. And Balak said unto him Come I pray thee with me unto another place c. The reason why Balak desired Balaam to remove to another place was first because he conceited that another place might prove more lucky and successefull then the first had done where they had offered their sacrifices for idolatâ—rs were alwayes wont to ascribe much to the luckinesse of times and places and we see that therefore when he could not prevail there neither for the cursing of the Israelites he removed yet to a third place vers 27. and secondly because he hoped to place him more conveniently in regard of his seeing the Israelites as it is evident in the following words thou shalt see but the utmost part of them and shalt not seâ— them all for either Balak suspected that when before he saw all the army of Israel there might be some amongst them that might not be cursed and therefore now resolved to carry him where he should onely see a part of them or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them which happely those former words of Balaam vers 10. did occasion him to think Who can count the dust of Jacob c. and therefore whereas before he was carefull to place him where he might see them all even to the utmost part of the people chap. 22. 41. now he carried him where he might see them as still judging that necessary for the work in hand but yet where he might see but the utmost part onely and not see them all Vers 14. And he brought him into the fiâ—ld of Zophim That is the field of the spies or scoutwatches a place it seems so called because there they kept the watch of the countrey And built seven altars c. So prosecuting their wickednesse still under colour of religion See the note upon vers 1. Vers 15. Stand here by thy burnt-offering c See the note upon vers 3. Vers 16. And the Lord met Balaam and put a word in his mouth See the note upon vers 4. Vers 18. Rise up Balak and hear c. Hearken with reverence to the message brought thee from God as Judg. 3. 20. when Ehud told Egâ—on that he brought him a message from God it is said that he arose out of his seat Vers 21. He hath not beheld iniqurry in Jacob neither hath he seen perversenesse in Israel This is added as a reason why there was no hope that God should be brought to give way that the Israelites should be cursed to wit because the Lord imputeth not iniquity to them but covereth and pardoneth their sinnes so that they are still lovely and amiable in his sight The Lord his God is with him and the shout of a King is among them That is God reigneth as a king amongst them Hereby also I conceive is meant the faith joy boldnesse and confidence of Gods people in him their king and governour as when a king comes amongst the armies of his people he is received with joyfull shoutings and acclamations and when he goes forth to battel with them he goes accompanied with the sound of trumpets and shouts of the people fignes of their joy and courage so it fared with the Israelites because of Gods presence amongst them to protect and defend them 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp all Israel shouted with a great shout so that the earth rang again 2. Chron. 13. 12. And bâ—hold God himself is with us for our Captain and his priests with sounding trumpets to cry alarm against you
O children of Israel and indeed the expression here used may also have reference to their silver trumpets chap. 10. 9. Vers 22. God brought them out of Egypt He tells Balak this in answer to that complaint of his chap. 22. 5. Behold there is a people come out from Egypt to wit that they came not out of Egypt themselves but God brought them up and withall implyes from that former deliverance both Gods constant purpose of doing good to them and how unable their strongest enemies should be to resist them He hath as it were the strength of an unicorn That is his strength is unresistable as is that of the unicorn Job 39. 9 10 12. Besides it may have reference to that speciall virtue in the uniâ—orns horn against poyson because even so the virtue of Gods grace in Israel was a preservation against all enchantments and divinations vers 23. Surely there is no enchantment against Jacob neither is there any divination against Israel Vers 23. According to this time it shall be said of Jacob c. That is from this time forward Vers 24. Bâ—hold the people shall rise up as a great lyon c. This must be understood of their vanquishing both temporall and spirituall enemies See the note upon Gen. 49. 9. Vers 28. And Balak brought Balaam to the top of Peor c. One of the high places of Baal the god of Moab called Baal-Peor chap. 25. 3. where he had a place called Beth-Peor Deut. 3. 29. CHAP. XXIV Vers 1. ANd when Balaam saw that it pleased the Lord to blesse Israel c. That is when he saw that there was no likelyhood of getting leave of God to curse this people he resolved not any more to seek for enchantments but set his face towards the wildernesse that is towards the place where Israel lay encamped with a full purpose that he would now curse them without asking God leave to do it Hereby it is evident that formerly when Balaam left Balak standing by his altars and went aside to see what God would say to him he used by â—nchantments that is some of those magicall arts which sorcerers use to seek liberty to curse the Israelites yea happely he did by these diabolicall wayes seek to obtain leave of God to do it for it is no more strange that men should inquire of God by wayes abominable in Gods eyes then that they should worship the true God with a superâ—titious and idolatrous worship well but now having by experience found that it pleased the Lord to blesse Israel and that there was no hope to get leave to curse them he went not as at other times to seek for inchantments saith the text and why so not because his wicked heart was now changed or that he did now give over his desire or purpose of cursing the Israelites for why then was he now come with Balak to mount-Peor to see if from thence he might curse them as it is said in the latter end of the foregoing chapter and why had he there erected altars and provided sacrifices as before No but perceiving that neither by his inchantments nor by any other way he could winne the Lord to let him curse them he resolved now to give over that course would no more go aside to see what answer God would put into his mouth but was fully determined to prevent God and suddenly to curse the people before he had any charge to the contrary And indeed there might be a speciall aim of providence in this that he was restrained from practising his inchantments at this time when he was to deliver those glorious prophecies concerning the Messias and concerning Gods people which are afterwards related in the sequele of the chapter to wit lest those inchantments foregoing these prophecies might seem to stain or weaken the credit of them Vers 2. And Balaam lift up his eyes and he saw Israel abiding in his tents according to their tribes And so was even by that goodly and glorious sight of their multitude and order appalled and astonished for this is mentioned as the outward means whereby God did beforehand as it were prepare him that he might be the fitter to blesse in stead of cursing And the spirit of God came upon him That is suddenly the spirit of God came upon him and so by his almighty over-ruling power constrained him to blesse those whom he resolved to curse but first it seems cast him into a trance as we see ver 4. and 16. Vers 3. And he took up his parable and said Balaam the sonne of Beor bath said God was herein much magnified that he should blesse his people even by Balaam a sorcerer a false prophet who desired to curse them And this circumstance therefore tending so much to the glory of God Balaam himâ—elâ— is here forced to publish as if he had said He whose power to curse was so much relied on and who bent himself herein to satisfie Balaks request even he both must and will affirm it and stand to it that Israel shall be blessed The man whose eyes are open hath said c. If we should reade these words as most Expositours understand them in the Hebrew and as they are therefore â—â—ndred in the margin of our Bibles And the man who had his eyes shut hath said either they must be meant of the closing up of his bodily eyes to wit in his sleep or in the trance he fell into when these things were revealed to him of God which he meant now to utter or secondly of the blindnesse and ignorance of the eyes of hâ—s mind to wit that before God revealed these things to him he was utterly ignorant of â—hem and whilest he pretended himself a Prophet yet he was indeed a blindwretch and knew nothing to speak of or thirdly of his propheticall visions to wit that he was a man of a shut or hidden eye one that had another manner of eye to see withall then other men bad a man that could see the secret and hidden things of God But now if we reade the words as they are in our Bibles And the man whose eyes are open hath said then it is plain that they are meant of that extraordinary knowledge of things which by the spirit of prophecy was revealed to him and in râ—gard whereof the Prophets were of old called Seers 1. Sam. 9. 9. Thus saith the man whose eyes are open that is the man whose eyes God hath in a supernaturall manner opened to see things to come and his aim in these words must needs be to stirre them to receive what he spake as that which did certainly come from God And so much indeed the following words in the text do as it were by way of explanation more clearly deliver He hath said which heard the words of God which saw the vision of the Almighty falling into a trance but having his eyes open where also it seems evident that when at first the spirit
of God came upon him ver 2. it cast him into a trance thoâ—gh it were not theâ—e expressed because it was to be expressed here and that this was usuall with the Prophets we may see in many places as Gen 15. 12. Dan. 8. 17 c. Vers 5. How goodly are thy tents O Jacob and thy tabernacles O Israel c. This and that which followeth in the next verse is not meant of the goodly sight which their tabernacles at present yielded in regard of that admirable order wherein they were severally ranked under their severall ensigneâ—â—nd standards but â—lso that herein as in a lively figure the Lord did shew the great felicity of his Church and people not onely in regard of thâ—t goodly and pleasant land which the Lord had provided for their habitation but also in regard of the variety of all other good blessings which God should conferre upon them wherein they should be a wonder and admiration to all that took notice of it Vers 6. As the valleys are they spread forth as gardens by the river side c. The Israelites and so consequently also the Châ—rch of the Gentiles the spirituall seed of Abraham are here compared to valleys spread forth to signifie the large extent of the Church and secondly they are compared to fruitfull valleys and gardens enclosed set with pleasant and wholsome plants and kept alwayes fresh and fruitfull by the waâ—ring of rivers yea even in times of scorching heat and drought to signifie both that God would abundantly bleâ—â—â— his people with temporall blessings at least that they should still be preserved and upheld in times of greatest trouble according to that Esa 58. 11. The Lord shall guide thee continually and sat is fie thy soul in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters fail not as likewise that he would richly blesse them with spirituall gifts and graces by means of the word and spirit which as a river refresheth and comforteth his people of which the Psalmist speaketh Psal 46. 4. There is a river the streams whereof shall make glad the city of God and the prophet Joel 3. 18. A fountain shall come forth out of the house of the Lord and shall water the valley of Shittim Thirdly they are compaâ—ed to the trees of lign-aloes which the Lord hath planted both to signifie how wonderfully through Gods blessing they should grow and prosper â—or those trees are said to be planted of the Lord which prosper above the ordinary course of nature above that which by the skill and industry of men they were like to reach Psal 104. 16. The trees of the Lord are full of sappe the cedars of Lebanon which he hath planted as also what a good fame and report the people of God should have farre and near for the tree lign-aloes is a certain tree growing in Arabia and India which giveth a very sweet odour and may therefore be an embleme of the sweet fame and report which the Church should have for her graces and holy righteous life in regard whereof the Church is also elsewhere compared to the rose and lilly Cant. 2. 1 2. and lastly they are compared to cedar trees beside the water which are great tall and very durable and hereby therefore is signified the great growth of Gods people together with the stable and flourishing glory of their kingdome according to that of the Psalmist Psal 92. 12. 13. The righteous shall flourish like the palme tree he shall grow like a cedar in Lebanon c. and that of the Prophet concerning the Assyrian Ezek. 31. 3 Behold the Assyrian was a cedar in Lebanon with fair branches and with a shadowing shroud and of an high stature The waters made him great the deep set him on high c. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomons dayes but especially in the exceeding glory of Christs kingdome Vers 7. He shall poure the water out of his buckets and his seed shall be in many waters This branch of Balaams prophecy is very difficult Most Expositours understand it of the wonderfull increase of Israels posteâ—ity and that thus By the water poured out of his buckets they understand his children flowing out of his loyns and that as alluding to the way of naturall generation whence it is they say that the Scripture doth usually speak of the propagation of children under the â—imilitude of waters flowing out of fountains cesterns buckets and the like as Esa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters that is out of the fountain of Judah and again Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and so also Prov. 5. 15 16 17. where Solomon speaking of wife and children in the lawfull state of marriage saith Drink waters out of thine own cestern and running waters out of thine own well Let thy fountains be dispersed abroad and rivers of water in the streets Let them onely be thine own c. and so accordingly they understand the second clause and his seed shall be in many waters to wit that his posâ—erity should increase unto many people for so they say that by many waters in the Scripture is frequently meant many people as Revel 17 15. and in many other places But this exposition seems to many somewhat hard and indeed though that last clause be understood of the great increase of Israels posterity yet I should rather think there is an allusion therein to the great increase of seed â—own in well-watred grounds to wit that his posterity should wondrously grow up and increase as seed sown thus in many waters Others again understand the first clause of the streams of the word of salvation which from the Israelites should be poured forth amongst othâ—r nations according to that of the Prophet Esa 2. 3. Out of Zion shall go forth the Law and the word of the Lord from Jerusalem and then the second clause they understand not onely of the civil increase of his posterity growing up as seed sown in moist grounds but also of their flourishing in grace and growing up unto life everlasting But in the last place there is another exposition to wit that this also is meant as that which went before either particularly of the fruitfulnesse of the land of Canaan to wit that they should have abundance of water which they might as they had need poure plentifully out of their buckets and this was no small blessing in those Eastern countries so that their seed sown should flourish exceedingly as corn must needs do that is sown in such watry grounds or else generally of their flourishing esâ—ate in all regards by reason of the blessing of God upon them and their labours which should make them as grounds that have
were in subjection and so made great havock amongst that people and afterwards they could not but suffer much when the Seleucidae did continually waste and oppresse them in the troublesome dayes of Antigonus and Antiochus And if we understand by Chittim Italy even by the Romans out of Italy were the Assyrians afflicted when they began to ruine the Grecian Empire to whom that people were then subject and Dio that writes the Romane history reports that Trajan the Emperour did in his time subdue Assyria and make it a Province As for the second branch of this prophecy that â—he ships which should come from the coast of Chittim should afflict Eber that is the Hebrews or Jews this also was partly fulfilled by the Greeks if you understand them to be the people of Chittim for they could not but suffer much when the Grecians came to get the dominion over them and the story of the Maccabees shews how cruelly Antiochus dealt with them but especially by the Romanes if we understand them to be the people of Chittim for by the Romanes they were often sorely distressed and at length Titus and Vespasian did utterly ruine them As for the third branch of the prophecy that he also that is the people of Chittim should perish for ever this hath been already in part fulfilled both in the utter overthrow of the Grecian Empire and in the low estate whereto the Romane Empire is fallen but shall be more fully accomplished when Rome and her now head that man of sinne shall be utterly destroyed as God hath threatned that he will consume him with the breath of his mouth destroy him with the brigâ—tnesse of his coming 2. Thess 2. 8. Vers 25. And Balaam rose up and went and returned to his place c. That is he went away homeward though it seems he was afterward stayed amongst the Midianites for among them he was slain chap. 31. 8. They slew the kings of Midian Balaam also the sonne of Beor they slew with the sword With what shame and confusion of face they now parted asunder we may easily conceive being both wholly disappointed of their aims the false prophet going away without those wages of unrighteousnesse which he had gaped after and for which he had taken all this pains and the king having procured nothing by all that he had done but that the â—eople was blessed whom he desired his prophet to curse which how great a mercie it was to the Israelites we may see by the Lords putting them so often in mind of it as Deut. 23. 4 5. They hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee Neverthelesse the Lord thy God would not hearken unto Balaam but the Lord thy God turned the curse into a blessing unto thee because the Lord thy God loved thee and again Mich. 6. 5. O my â—â—ople remember now what Balak King of Moab consulted and what Balaam the sonne of Beor answered him But though they could not obtain to have Israel cursed yet before Balaam parted now with Balak he gave him that pestilent counsel to wit to invite the Israelites to their feasts and so to insnare them and draw them both to whoredome and idolatry that so the favour of their God being turned away from them they might then be exposed to any mischief from their enemies which how they attempted to put in practise we reade in the following chapter CHAP. XXV Vers 1. ANd Israel abode in Shittim This was a place in the plains of Moab called also Abel-shittim chap. 3â— 49. where they continued till after Moses death for from this Shittim they removed when they went to passe over Jordan into the land of Canaan and it is the rather noted here as an aggravation of their sinne which in this place they fell into with the daughters of Moab that when God had now brought them to the very borders of the promised land they should there so shamefully sinne against him And the people began to commit wheredome with the daughters of Moab This is meant both of bodily and spirituall whoredome and besides we must note first that though it be said generally that the people began to commit whoredome yet the meaning is onely that some or a great number of the people did so for all that were guilty of this wickednesse were taken away and onely those remained alive that did constantly cleave unto the Lord Deut. 4. 3 4. All the men that followed Baal Peor the Lord thy God hath destroyed them from among you But ye that did cleave unto the Lord your God are alive every one of you this day and secondly that though the daughters of Moab be onely here mentioned yet under these the daughters of Midian are also comprehended for it is evident that the Israelites did commit whoredome with the daughters of Midian as we may see ver 6. where it is said that it was a Midianitish woman with whom Zimri committed filthinesse and ver 16 17. Vex the Midâ—anites saith the Lord to Moses and smite them for they vex you with their wiles wherewith they have beguiled you in the matter of Peor c. Vers 2. And they called the people unto the sacrifices of their gods c. This is added as the effect of their whoredome with the daughters of Moab whereof he had spoken in the former verse to wit that they were then invited by these daughters of Moab to their idolatrous feasts and so at length were drawn to open idolatry Some indeed conceive that in these words Moses sheweth how they were drawn to commit whoredome with these daughters of Moab to wit that first under a shew of friendship they were invited by the Moabites to their idolatrous feasts and then being there allured by the wanton provocations of their young damsels they committed filthinesse with them and so were insnared and drawn further afterwards to fall down and worship their gods But the order of the words is rather this that first they committed bodily whoredome with the daughters of Moab for that is principally intended vers 1. and therefore S. Paul speaks of this as that which was the first originall cause of all the evil that now befell them 1. Cor. 10. 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand and then afterwards they were drawn by dâ—grees to the idolatry here mentioned It seems therefore that the Moabites under a pretence of peace and amity got some opportunity to have their fair damsels allure some of the Israelites to uncleannesse and then having intangled them in this sinne they called them unto the sacrifices of their gods that is to the feasts they made with their sacrifices and so they went and did eat with them which was of it self idolatry they that eat of the sacrifices being partakers of the altar 1. Cor. 10. 8. and a sinne which God had expressely given them warning
of to wit that they should take heed lest the people sacrificing unto their god any one should call them and they should eat of his sacrifice Exod. 34. 15. and then being thus farre fallen away they were easily wonne to open idolatry even to bow down to their gods and worship them And all this the Moabites did by the counsel of Balaam who knew there was no other way to endanger the Israelites as it is evident chap. 31. 16. Behold saith the Lord of the Midianitish women these caused the children of Israel through the counsel of Balaam to commit a trespasse against the Lord in the matter of Peor and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication Vers 3. And Israel joyned himself unto Baal-peor This Baal-peor was an idol-god of the Moabites so called from the mountain Peor chap. 23. 28. where this idol was worshipped And to this idol Israel is said to have joyned himself in reference to that spirituall adultery they committed by worshipping this idol as for the same reason the Scripture useth a like expression Hos 9. 10. where it is said that the Israelites went to Baal-peor and separated them selves unto that shame And the anger of the Lord was kindled against Israel Herein also is implyed the effect of Gods anger to wit that hereupon the plague brake in upon them Psal 106. 29. whereby there fell in one day three and twenty thousand Vers 4. And the Lord said unto Moses Take all the heads of the people and hang them up c. Some Expositours understand this thus That the Lord here enjoyneth Moses to take all the heads of the people that is to gather together all the Heads and Rulers of the severall tribes and take them as assistants to him and then to hang them up before the Lord that is them of the people of whom he had spoken in the foregoing verse that had joyned themselves to Baal-peor and indeed that which followeth in the next verse doth singularly well agree with this exposition to wit that hereupon Moses said unto the Judges of Israel whom he had thus assembled together Slay you every one his man that is the meâ— that are under your severall jurisdictions that were joyned unto Baal-peor But the most received exposition is that the Lord here commanded Moses that he should take that is apprehend all the heads of the people to wit that were guilty of this sinne and hâ—ng them up before the Lord that is as a sacrifice to the Lord for the vindicating of his honour and the appeasing of his wrath as those of Sauls issue are said likeâ—ise to have been hanged up before the Lord 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land and that against the sunne that is openly in the sight of all men that as they had sinned openly so they might be punished openly for the terrour of others Now this exposition the words seem most plainly to intend to wit that first God commanded Moses to take all the heads of the people that were guilty of this sinne and hang them up before the Lord against the sunne so appointing them to be first punished and that with a more shamefull kind of death because their sinne was greatest and that then afterwards Moses gave a charge as it follows in the next verse to the rest of the Judges that had not defiled themselves that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes Vers 6. And behold one of the children of Israel came and brought a Midâ—anitish woman c. The greatest difficulty in this passage of the story is concerning the time when this Israelite Zimri the sonne of Salu as is afterwards expressed vers 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her and was there with her slain by Phinehas Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them mentioned in the two foregoing verses for the hanging up of the heads of the people and the slaying of those in each tribe that were found guilty of those horrible sâ—â—nes of fornication and idolatry with the daughters of Moab which had provoked God to send such a plague amongst the people and the reason they give for this is because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty But yet because the plague was stayed immediately upon the killing of these wretches vers 8. it is most probable that those that were sâ—ain by the magistrate were slain before the plague was stayed therefore others hold that this was done in the order as here it is recorded by Moses and that this was one of the great aggravations of his desperate im pudency that not onely when the people were mourning because of the wrath of God against them but also when so many had been cut off for this sinne he was not yet afraid trusting it seems in his greatnesse because he was a Prince of such renown in the tribe of Simeon but did openly carry his harlot into his tent with him as if he desired thereby to proclaim that he would not be afraid to satisfie his lust though Moses and all Israel should stand by and look on Vers 8. And he went afâ—er the man of Israel into the tent c. The originall word here translated the tent is not that ordinarily used for a tent but such as signifieth a cave or hollow place therefore some think that hereby is meant such a tent as was made for fornication So the plague was stayed from the children of Israel This plague seemeth to have been the pestilence which God sent amongst the people Psal 106. 29. They provoked him to anger with their inventions and the plague brake in upon them Howbeit the word here in the originall is sometimes used for slaughter by the sword as 1. Sam. 4. 17. Vers 9. And those that died in the plague were twenty and foure thousand The Apostle sayes three and twenty thousand 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate to appease Gods wrath and that the other three and twenty thousand were taken away by the immediate hand of God or one thousand of the chief hanged the rest slain with the sword Vers 12. Wherefore say Behold I give unto him my covenant of peace That is make this which I shall say unto thee publickly known both for the encouragement of Phinehas that he may not fear because they were such great ones whom he hath
slain and for the satisfaction of the people that they may know he did it by the speciall motion of my spirit because I the Lord have thus both approved and rewarded the fact say that is make it known that behold I give unto him my covenant of peace where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace first because they should peaceably enjoy it and secondly because the work of the priesthood was to make peace betwixt the Lord and his people Vers 13. And he shall have it and his seed after him even the covenant of an everlasting priesthood That is a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue But the dignity of being high priest should have come to him and his by descent may some say because he was the sonne of Eleazar Aarons eldest sonne I answer though he was so yet that it should not be removed to another family for want of his issue that was of Gods goodnesse and is here promised as the reward of his zeal Indeed the greatest doubt concerning this promise is whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this first that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon 1. Chron. 6. 4 15. secondly that if it be true which some hold that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas the sonne of Eleazar and conferred upon Eli who was of the stock of Ithamar yet in the dayes of Solomon it was again taken from Abiathar who was of Elies house and settled upon Zadok and so it came again into the line of Phinehas and so continued unto the Babylonian captivity 1. Kings 2. 25. and thirdly that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon yet we find that Esra that great priest and scribe was of his line Ezra 7. 1 c. and it may be probably thought that the high priests still continued in that line unlesse it were in those times when there was nothing amongst them but disorder and confusion Neither indeed is there any cause why we should understand this promise to be so absolute but in case of the sinnes of his posterity they might for a time be deprived of this dignity Vers 14. Zimri the sonne of Salu a prince of a chief house among the Simeonites It is particularly expressed how great a man he was whom Phinehas slew because herein the zeal of Phinehas was notably discovered Vers 15. He was head over a people and of a chief house in Midian He is reckoned one of the five Kings of Midian chap. 31. 8. Vers 17. Vex the Medianites and smite them c. These words smite them imply a promise of victory But why are they not to smite the Moabites as well as the Midianites first because he had already forbidden Israel to distresse the Moabites Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel secondly because the Midianites had the chief hand in the mischief as seems probable first by Balaams stay amongst them whâ—n Balak had left him in displeasure and secondly by this partiâ—ular fact of Cozbi who was a Kings daughter amongst them c. CHAP. XXVI Vers 2. TAke the summe of all the congregation of the children of Israel c. Of the two first numbrings of the people see Exod. 30. 11 12. and Numb 1. 1 2. But now the reasons of this third numbring of the people as we may gather by some passages were these first because this would make way to the more equall dividing of the land which they were presently to go about according as they found the tribes more or lesse in number see vers 53 54. Unto these the land shall be divided for an inheritance according to the number of names c. secondly to manifest how fully that which God had threatned chap. 14. 29. was now accomplished vers 64 65. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai For the Lord had said of them They shall surely die in the wildernesse c. Happely all the old company were not dead till this last plague wherein foure and twenty thousand were cut off and therefore it may seem expressely noted ver 1. that it was after the plague that God gave this charge to Moses and Eleazar for numbring the people because then God had exactly brought that to passe which he had long since threatned as they should now see in taking the number of the people thirdly to manifest Gods power and goodnesse in preserving unto them so many notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties and had so often by their sinnes provoked God to cut off many amongst them as also his truth and faithfulnesse who had so wondrously increased them as he promised their forefathers notwithstanding they had often by their rebellion provoked him to destroy them the more seasonable it was to comfort them in this kind because it was immediately after foure and twenty thousand had been taken away by the foregoing plague chap. 25. fourthly it was because they should hereby see Gods care over them and love towards them as Moses at their coming out of Egypt received Gods flock by tale so now before his death he must deliver them up by tale again Vers 4. Take the summe of the people from twenty years old and upward as the Lord commanded Moses c. That is after the same manner as he commanded Moses to number the people when they were newly come out of Egypt so hath he now again commanded to number them before their entring Canaan Vers 7. And they that were numbred of them were fourtie and three thousand and seven hundred and thirty At their last numbring the Reubenites were fourty six thousand and five hundred chap. 1. ver 21. so that this tribe was decreased two thousand seven hundred and seventy which may in part be ascribed to the conspiracy wherein they joyned with Korah Vers 10. And the earth opened her mouth and swallowed them up together with Korah c. This place according to our translation clears it beyond all exception that Korah was swallowed up into the earth together with Dathan Abiram ch 16. And they became a signe That is for an example that others might take warning by them as sea-marks are set up to give us warning of danger 1. Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Vers 11. Notwithstanding
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
the meaning of the Law Vers 12. And the man that will do pâ—â—sâ—mptuâ—usly and wâ—ll not â—earâ—â—n unto the priest or unto the judge even that man shall die c. Death is appointed to be inflicted upon him that would not heâ—â—ken to the pâ—iest expounding the Law or the judge passing sentence accordingly to wit if he pâ—esuâ—â—â—â—ously and stubbornly opposed their judgement though they proved it never so clâ—arly oâ—t of the Law or especially if the priest had â—nquirâ—d of the Lord Vers 14. When thou art come unto the land which the Lord thy God giveth thee and shalt say I will set a King over me c. This is said not as in allowance of their changing the government by judges which he had erected amongst them especially upon this ground because they would be like other nations but onely foretelling what they would do and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them Vers 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose c. The Lord here gives them two rules to which they should be bound when ever they should desire to have a King to reigne over them The first is That they should onely make such a one king as God should choose which was accordingly observed partly in Saul but fully in David and in his progeny too in that it was of Gods ordaining that his posterity should successively inherit the kingdome and this was thus appointed because the Kings of Judah were to be types of Christ who was chosen of God to be the great King of Israel Psal 2. 6. I have set my King upon my holy hill of Sion The second is That they might onely choose one from amongst their brethren to be their King and this was first because such a one was likeliest to love them and to be beloved by them and to rule over them with the more equity and gentlenesse and secondly lest a stranger of another nation should bring in strange Laws and customes yea and corrupt their religion too and thirdly to signifie that their promised Messiah the Lords Anointed was to be the seed of Abraham according to the flesh even one of their own nation Vers 16. But he shall not multiply horses to himself c. That is excessively even beyond that which reasonably the state of a King may require and this the Lord gives in charge concerning the Kings of Israel first to teach both the King and the people to put their sole trust and confidence in God and not to rely on any outward strength of horses and chariots which men having abundance of such military forces are prone to do secondly that they might not hereby be exalted and puffed up in their minds even to the despising and perhaps the oppressing of their brethren and thirdly that they might not to maintain the excessive charge hereof be burdensome to their subjects herein therefore we may well think that Solomon did not keep so close to the rule of Gods word as he ought to have done in that he had fourty thousand stalls of horses for his chariots and twelve thousand horsemen 1. Kings 4. 26. as likewise in that he fetcht his horses out of Egypt 2. Chron 1. 16. which is expressely also forbidden here He shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses and that not onely because Egypt of all the neighbouring countreys was most famous for horses whence is that Esa 31. 3. The Egyptians are men and not God and their horses flesh and not spirit but a so to imply that one reason why the Lord forbad their having so many horses was lest they should go down into Egypt to procure themselves horses For as much as the Lord hath said unto you Ye shall henceforth return no more that way That is ye shall no more return to Egypt for it was not their returning to Egypt by the same way they came from thence that was forbidden them but generally all going back to Egypt yea though they wâ—nt thither not to dwell and sojourn there but onely for trade and merchandise for so much this place seems to imply The reason of this law seems to have been first that hereby they might be kept from being corrupted there by their idolatry and other foul sinnes and from making any wicked leagâ—e or confedâ—racy with them and secondly that hereby they might be taâ—ght with such thankfulnesse to remâ—mber their former delâ—verance from the bondage they endured in that land as to abhorre the very thought of their going thither again lest that should seem a contempt of their former escape thence an unthankfull forgetting that gloriouâ— deliverance The greatest difficultie in these words is what prohibition this is and when given whereof Moses here speaks The Lord hath said unto you Ye shall henceforth no more return that way But for this we must know first that though this charge wâ—re no where formerly given in expresse words yet it was sufficiently implied in that God had told them often that he had brought them out of Egypt to plant seâ—tle them in the land of Canaan and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt and secondly that these words may be understood of this charge now at present given them The Lord hath said unto you Ye shall henceforth return no more that way that is the Lord hath commanded me now to say this unto you c. Vers 17. Neither sâ—all he multiply wives to himself that his heart turn not away By this God allows not Princes to have more wives then one so they took not too too many no more then the forbidding of perjury allows all swearing when that is true which we swear onely God pitcheth upon the greatest sinne and that whereto kings were usually enclined who were wont to abuse their power in marrying all that pleased them though never so many and a reason is added why the King might not marry so many wives to wit that his heart turn not away namely from the Lord unto the pleasures of life or unto other Gods in case he should amongst others marry any idolatrous wives as it fared with Solomon 1. Kings 11. 4. This as the chief reason is expressed in the law yet withall we may well conceive that God had respect also herein to the ease of the people that the Kings having so many wives and children by them who must be kept after the state of Queens and Princes might not increase the burden of their taxes and impositions Neither shall hâ— greatly multiply to himself silver and gold That is too too excessively Princes above all men have need of a full treasure and therefore the Kings of Israel are here allowed a moderate care herein But withall the Lord forbids them a
boundlesse desire and endeavour to heap up riches and that lest such an excessive greedinesse after riches should make them either oppresse the people and heap up gold and silver by rapine and unjust exactions or be exalted in their minds because of their great wealth as indeed it is usually with men that have such a mighty masse of riches Give me not riches saith Agur Prov. 30. 8 9. lest I be full and deny thee and say Who is the Lord Vers 18. He shall write him a copie of this law in a book out of that which is before the priests the Levites The originall book of the law was kept in the Sanctuary Deut. 31. 26. Take this book of the Law and put it in the side of the ark of the covenant of the Lord your God that it may be there for a witnesse against thee 2. Kin. 22 â— And Hilkiah the high priest said unto Shaphan the scribe I have found the book of the Law in the house of the Lord. Here therefore God appoints that the King must not onely have a copie of this book but also that he must either write it himself or cause it to be purposely written for him out of the originall copie both that it might be perfect and also that receiving it immediately from the Priests and Levites he might take it as it were out of Gods hand and might be the more carefull to observe and obey it in every particular both for the ordering of his own life and for the government of the people CHAP. XVIII Vers 3. ANd this â—hall be the priests due from the people from thâ—m that offer a sacriâ—ice c. Besides all other things which being the Lords right by his Law he hath given to the priests and Levites They shall give unto the priest the shoulder and the two cheeks and the maw The wave-breast mentioned elsewhere is here left out and that as I conceive because it is comprehended under the shoulder to which it is joyned in the sheep both being parts of the fore-quarter But withall the maw and the two â—heeks added here are no where else mentioned the reason whereof may well be conceived to be this because elsewhere the Lord onely prescribes what part the priests should have of the sacrifice and the two cheeks and maw were no paâ—t of the sacrifice or holy things but cut off before and given to the priests and not so much as waved or heaved before the Lord. Vers 5 For the Lord thy God hath chosen him out of all thy tribes to staâ—â— to minister in the name of the Lord c. It is said of the pâ—iests here that they did minister in the name of the Lord either because they performed the service of the priesthood by command and aâ—thority received from the Lord or rather because they performed it to the Lord as the duties of his worship and service which he required of them Vers 6. And if a Lâ—vit e come from any of thy gates out of all Israel c. The summe of this Law is this that wâ—enever any of the tribe of Levihad a desire to come and serve in the tabeâ—nacle or temple they should be admitted to live of the holy things there â—vâ—n â—s the rest that did at times serve in that place The priests and Levites we know had severall cities given them throughout the land of Israel where thâ—y had â—â—â—ir constant abode and did there instruct the people and performed such other duties as belonged to their places and so the service of the tabernacle and temple was performed by those that from thâ—ir ssverall cities went up in their tuâ—ns to do the service of that place for from the first I conceive there was some order observed for thiâ— though by David afterward this was morâ—â—xactly coâ—trived when they were divided into foure and twenty courses 1. Chron. 23. Now therefore here order is taken that if any of that tribe whether priest or ordinary Levite had a desire to go â—p and serve in the house of God voluntarily when it waâ— not his course or happely to spend the whole remainder of his life in that service 〈◊〉 should then be admitted to do the service of the house and should have his share of the holy things even as other his brethren had whose course it was at that time to attend upon that service Vers 8. They â—hall have like portions to cat beside that which comeâ—h of the sale of his patrimony That iâ— though he have something whereon to live which cometh in of the sale of his patrimonie he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their severall courses But what is meant here by that which cometh of the sale of his patrimonie I answer some hereby mean the money which the Israelites which dwelt far off from the tabernacle or temple brought with them when they came thither and was raised of their holy thiâ—gs which they sold at home according to that Law Deut. 14. â—4 25. and â—hat it is enjoyned here that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things others again hereby understand that which was raised of his portion of the tithes paid to the Levites in the place where he had his dwelling which they say he was to enjoy and yet was to have no lesse share in the holy things of the temple when he went up to serve there But neither of these I conceive can be meant here because this place speaks not of such things as were the patrimony of the Priests and Levites in generall but of that mans peculiar patrimony which should thus voluntarily go up to serve at the altar which therefore doubtlesse was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites or of any other estate that was left him by his father and so the meaning of this place is that notwithstanding any such private estate that the Levite had yet if he went up to serve in the temple he must live of the holy things of the temple as others did Indeed considering that the Levite might redeem his house which he had sold at any time Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were Vers 10. There shall not be found among you any one that maketh his sonne or his daughter to passe through the fire See the note upon Lev. 18. 21. Or that useth divination or an observer of times c. By
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 divorcemeâ—â— 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 betrâ—thed damsel cried and there was none to help hâ—r 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 â—ny 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 â—hat 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
place of Magistracie or office amongst them or having any power to intermeddle in such affairs yea we may adde too of marrying a daughter of Israel for though that cannot be meant here in this branch of the lâ—w concerning eunuchs yet in the rest it may be included and some others of the like nature And indeed thus to understand this phrase of not entring into the congregation of the Lord we may be the rather induced because Nehem. 13. 1 2 3. it is said that when the Jews heard this law read out of the book of Moses that the Ammonite and the Moabite should not come into the congregation of God for ever they separated from Israel all the mixed multitude which seems plainly to be meant of their separating them from being numbered amongst Gods people and from enjoying the priviledges of freeborn Israelites Hebrews of the Hebrews as the Apostle speaks of himself Phil. 3. 5. Onely some conceive that if we thus understand this phrase that which is said here vers 1. and 2. must onely be understood of eunuchs and bastards of other nations because it seems hard that such being Israelites were excluded from enjoying all these priviledges of freeborn Israelites As for the reasons why here in the first place he that is wounded in the stones or hath his privy member cut off is here excluded from thus entring into the congregation of the Lord we may conceive them probably to have been these first that God might hereby shew his detestation of that unnaturall and barbarous custome of the heathens of making men eunuchs secondly because such men are usually of a base and effeminate and cowardly spirit and liable to be scorned and despised by others and therefore not fit to be in any place of authority and thirdly that hereby they might be taught what purity and perfection what unblameablenesse and freedome from all stains and pollutions God required in his people and particularly how pleasing a thing it is unto God to adde dayly to his Church and to encrease the number of his people to wit by spirituall means and not to be barren this way as such eunuchs were in regard of naturall generation Vers 2. A bastard shall not enter into the congregation of the Lord. What is meant by entring into the congregation of the Lord is shown in the foregoing note By bastards here cannot be meant the sonnes of concubines who were in those times counted as second wives but either the children of such as did prostitute themselves as common whores or rather all that were born illegitimate whether by fornication adultery or incest Now such as these the Lord forbids them to admit into the congregation of the Lord first hereby to teach his people what an honour it was to be of Gods peculiar people into the number of whom a man thus blemished might not be received secondly by laying this stain and dishonour upon the spurious issuâ— of such unclean mixtures to shew his people how detestable such sins were unto the Lord and thirdly lest such should be capable of bearing any office or Magistracy amongst the Israelites who were of base and vild conditions as bastards indeed many times are or at least liable to be scorned and despised for this reproch of their birth and so might be the lesse courageous in their places lest they should be upbraided herewith Even to his tenth generation shall he not enter into the congregation of the Lord. That is neither the bastard nor his children unto the tenth generation Therefore after tenne generations this stain was to be blotted out for that the expression of thus many generations that should be excluded doth imply that the eleventh generation was to be received into the congregation of the Lord is evident vers 8. where it is said that the Edoâ—ites children should enter into the congregation of the Lord in their third generation Vers 3. Even to their tenth generation shall they not enter into the congregation of the Lord for ever That is neither shall the Ammonite or Moabite that becomes a proselyte and embraceth the religion of the Israelites be received into full communion with the commonwealth oâ— Israel nor any other of their posterity unto the tenth generation for this was not meant of thâ— Israelites children born of Ammonitish or Moabitish mothers converted to the Israelites faith as the stories of Rahab and Ruth do evidently prove but onely of the children of Ammonites and Moabites that became proselytes who because they were of those nations might not be incorporated into the commonwealth of Israel unto the tenth generation Some Expositours will have this last clause for ever to be added by way of explaining that which went befoâ—e of their not being admitted into the congregation of the Lord unto the tenth generation and so that the meaning of this Law was that their posterity should never be admitted into the congregation of the Lord and indeed where this Law is repeated Neh. 13. 1. there is no mention made of the tenth generation but it is said that they found written in the book of Moses that the Ammonite and the Moabite should not come into the congregation of the Lord for ever But yet because afterwards vers 8. there is also mention made of some that were not to be admitted untill the third generation even here also by the tenth generation a set number of generations is expressed that were to be excluded and so by the addition of these words for ever this onely is intended that this Law concerning the Ammonites and Moabites not entring into the congregation of the Lord unto the tenth generation was to be for ever inviolably observed and not to be dispensed with upon any occasion Vers 4. Because they met you not with bread and with water c. The raâ—her did God abhorre this their disregard of the Israelites in their escape out of Egypt because the Ammonites and Moabites were the posterity of Lot who was so near of kinne to Abraham of whom the Israelites came And because they hired against thee Balaam the sonne of Beor of Mesopotamia to curse thee That is the Moabites for of this the Ammonites were not guilty but the Moabites as is evident in the history thereof Numb 22 c. Vers 5. Neverthelesse the Lord thy God would not hearken unto Balaam c. This is added to imply that the fault of the Moabites was never a whit the lesse because Balaam blessed the Israelites in stead of cursing them for they did what they could to have wonne Balaam to curse them and Balaam also sought by all means to satisfie their desire onely the Lord their God of his own free grace did overrule the tongue of that false prophet and forced him to blesse them when he meant to curse them and so turned that to good which their enemies intended for their hurt and ruine Vers 6. Thou shalt not seek their peace nor their prosperity all thy dayes
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 fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing 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 trâ—ly 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 〈…〉 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 maâ—â—er 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 â—led 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
that ran astray much more such fugitive servants as thus robbed their masters by flying from them Vers 17. There shall be no whâ—re of the daughters of Israel nor a Sodomite c. Though the tolerating of whores and Sodomites that were of the sonnes and daughters of Israel be here onely expressed yet by necessary consequence the permitting of such open filthinesse by any other nations that should live amongst them is also forbidden who besides the ensnaring of Gods people to commit filthinesse with them might also corrupt them in regard of their religion too and seduce them by degrees to open idolatrie Vers 18. Thou shalt not bring the hire of a whore or the price of a dog into the house of the Lord c. It is a great question amongst Expositours what is meant here by the price of a dog First some conceive that because these two are joyned thus together the hire of a whore and the price of a dog this last is intended of some filthy thing as well as the first and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares so it was in those times for dogs and this is meant here by the price of a dog Secondly others think it is meant of such men as did openly in the sight of others commit uncleannesse in a most impudent and brutish manner Thirdly others again think that as in the foregoing verse the whore and the Sodomite are joyned together There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel so it is here likewise and by a dog is meant a Sodomite the word dog being used metaphorically as it is also Rev. 22. 15. without are dogs and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnaturall sinne of Sodomie And last of all most Expositours take it according to the plain meaning of the words for the price of a dog that is sold which being an unclean and withall a base and contemptible creature God would not allow them to bring the price of it into his house Now these two last Expositions I conceive are most likely to be intended here but especially the last and that hereby God taught them to reverence his sanctuary and sacrifices Lev. 19. 30. and not to offer him any thing that had been sinfully gotten or to contribute basely to any holy uses as thinking any thing good enough for his worship and service who forbiddeth hiâ— name to be despised his altar and table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of thieves Jer. 7. 11. Vers 19. Thou shalt not lend upon usury to thy brother usury of money usury of victualls c. This last clause implyes the hainousnesse of the sinne forbidden to wit the exacting of usury from those that wanted meat and for their supply were glad to borrow of their neighbours Vers 20. Unto a stranger thou mayest lend upon usury c. That is a gentile who was also an infidel for to strangers who were brethren in the faith they might not lend upon usury Levit. 25. 35 3â— Vers 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it To wit a vow which was possible and lawfull See the note upon Numb 30. 2. Vers 25. When thou comest to the standing corn of thy neighbours then thou mayest pluck the ears with thine hand c. And therefore when our Saviours disciples did this the Pharisees charged them not with taking that which was not theirs but onely with doing that which might not be done on the Sabbath day Matth. 12. 1 2. CHAP. XXIV Vers 1. WHen a man hath taken a wife and marryed her c. Two things must be known for the fuller understanding of this law concerning divorces first that whereas it is said here that if after a man hath marryed a wife his wife find no favour in his eyes because he hath found some uncleannesse in her hereby is meant any thing whatsoever either in her person or in her qualities and manners which being at the time of marriage unknown to him he hath afterwards discovered and for it dislikes and abhorres his wife yea though the cause of his dislike were never so slight a matter and therefore did the Pharisees so propound the question they made concerning this law to wit whether a man might put away his wife for every cause Matth. 19. 3. and secondly whereas it is said of such a man so disliking his wife then let him write her a bill of divorcement and give it in her hand and send her out of his house the meaning is onely that if he put her away he must write her a bill of divorcement c. for this was not a dispensation in regard of that first divine institution of marriage allowing the Jews without sinne to put away their wives upon any dislike taken against them contrary to that which God at first dâ—d establish for a law to all poâ—terity to wit that a man should have but one wife and a woman but one husband and they two should be one flesh for even when Moses law was in its full force such divorcings were displeasing to God Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away no it was onely a law made in favour of the wife so put away that she should have in this case a bill of divorce given her that if she were put away causelesly she might have this as a testimony for her that she had not of her own accord forsaken her husband but was put away that without any just cause on her part and so was now free It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times to wit that they might without incurring any punishment thus put away their wives and this injustice in the husband did so farre break the knot of marriage that it was lawfull for the wife so put away to marry another husband but yet still this which was thus tolerated was sinâ—ull in the husband and displeasing to God and onely permitted by Moses for the hardnesse of their hearts Matth. 19. 8. Moses because of the hardnesse of your hearts suffered you to put away your wives that is because they were such a perverse and hard-hearted people that had they been restrained from this they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruell tyrannizing â—ver them and perhaps would at last have attempted to make them away and therefore also even this toleration of such causelesse divorces was abrogated by our Saviour Matth. 5. 31 32. It hath been said Whosoever shall put away his wife
destroy them And ye shall be plucked from off the land whither thou goest to possesse it To be carried away from their native countrey is to all men a heavy judgement but much heavier to the Jews then to any others their land being the inheritance given them of God therefore their expulsion out of Canaan was a losse of the pledge of their adoptâ—on and a signe as it were that their heavenly father had disinherited and cast them off Vers 64. And the Lord shall scatter thee among all people c. That is you shall not onely be carried away captive into a strange land but also when you come thither you shall be dispersed and scattered abroad into severall places A great degree of their misery when they were carried captives out of their native countrey had they dwelt all together in the land of their captivity it had been the lesse grievous but to be dispersed into sâ—verall places where they should not see the faces of their brethren that was a â—ore calamity indeed Vers 65. And among these nations shalt thou find no â—ase neither shall the sole of thy foot have rest c. That iâ— when you are brought into a strange countrey ye shall be there as farre from being settled as ye were before because there ye shall be continually removed and carried abâ—â—t from one place to another And indeed it was just with God that this people which would not serve him in the land of his rest Psal 95. 11. which was to tâ—em also a pledge of eternall rest prepared in heaven should be driven from tâ—ence and live for ever after in a restlâ—sse condâ—tion Vers 66. And thy life shall â—ang in doubt before thee c. That is thou shalt be in a continuall doubt and â—ear of losing thy life for so it is explained in the following words thou shalt fear day and night and shalt have no assurance of thy life Now this their fear was occasioned partly by the savage cruelty of their lords and masters and partly by the guilt that lay upon their consciâ—nces which made them continually look that God should cut them oâ—f in his wrath and diâ—plâ—â—â—ure And indeed observable it is that the â—eathen Poet should in this regard 〈◊〉 them by the name of Judaea tremeâ—s that is Judaei trementes trembling Jews Juven Sat. 6. Vers 67. And the Lord shall bring thee into Egypt again with ships by the way whereof I spake unto thee thou â—halt see it no more again That is the Lord shall cause you to be carried again by ships into Egypt whither he had said you shall not return no more as is noted chap. 17. 16. the place to which these words have reference though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt to wit because that was the ordinary way betwixt Canaan and Egypt yet both places are to be understood generally of any returning into Egypt and not onely of returning by the same way It is true indeed that when the Jews after the destruction of Jerusalem were sold for slaves by the Romans though many of them were then carried away by shipping into Egypt and so that was then accomplished which is here threatned yet it might be well enough said that they were brought back into Egypt â—y the way whereof God said thou shalt see it no more to wit by the way of the wildernesse and that because we may suppose that being brought by shipping near to the plains of Moab they were then set on shore and so were carried the râ—st of the way on foot through the wildernesse But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence That which is here threatned is onely this that God would bring them to be slaves again in Egypt and we need not wonder that this is threatned in the last place as a most remarkable judgement if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there and that Gods undoing of that which he had done and bringing them back to that bondage from which he had rescued them when he at first took them to be his peculiar people was a kind of discharging them from being any longer his people as if he had quitâ— cast them off and meant no more to take any care of them or to own them for his people And there ye shall be sold to your enemies for bond-men and bond-women and no man shall buy you This last clause and no man shall buy you is added to imply either that there should be so many of them to sale that there should not be buyers enough to buy them as we reade in the Hiâ—â—ories of those times that after the destâ—uction of Jerusalem by Titus there were ninâ—y and seven thousand captives of the Jews so that they scarce knew where to sell them or â—lse that the Jews should be so vilified and despised that no man should profer any money for them And indeed why else should this be here added when a man is once in bondage the likelyhood of being passed to another master dotâ— rather encrease his sorrow then otherwise He knows the worst where he is what he may suffer elsewhere he knows not and therâ—fore one would think it should be a comfoâ—t to him that no one would buy him But I say it is the base esteem which men oâ— all nations should have of the Jews which the holy Ghost here aims at it being to all men a great vexation to be slighted and vilified as if they were not worthy the looking after CHAP. XXIX Vers 1. THese are the words of the covenant which the Lord commanded Moses c. Either this hath reference to all that went before in this book to wit that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into that is that which they were now by covenat to bind themselves to do or else they may have reference to that which follows after to wit in the sequele of the chapter The words of the covenant which the Lord commanded Moses to make with the children of Israel that is the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God the work which they were immediately to enter upon Hitherto Moses had repeated the Laws of God and now â—hey were to renew the covenant which God had made with their fathers in Horeb at the first giving of the Law and this is that for which in this chapter he now bends himself to prepare the people Vers 5. Your clothes are not waxed old upon you and thy shoe is not waxed old upon thy foot See the note chap.
to look to the ark and the other holy things And Moses commanded them saying At the end of every seven years c. The summe of this passage is briefly this that Moses commanded the priests to read this book of the law every seventh year which was the year of release amongst the people and that upon the feast of tabernacles that year Concerning the year of release and the phrase here used At the end of every seven years see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note first That the law which the priests were here enjoyned to reade amongst the people every seventh year on the feast of tabernacles was the originall copie of this book of the law which Moses wrote and which he now delivered to the priests to be kept by them Doubtlesse some part of the book of the law was read amongst them by the Levites every Sabbath day Acts 15. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day nor can it be questioned but that the people had books of the law in the reading whereoâ— they did dayly in private exercise themselves if this were required of their kings chap. 17. 18 19. much more may we think it was required of them that were of inforiour rank But yet once in seven years God would have this book to be read by the priests from the beginning to the end amongst the people both that being read in such a solemn manner it might take the deeper impression in them and so cause them to fear the Lord their God and to observe to do all the words of this law as it follows vers 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had and which were read and expounded to them every Sabbath day did agree with this originall which Moses wrote and secondly that the reason why God appointed this to be done on the year of release was not onely because that year they had most liberty of mind to intend that service the lâ—nd lying that year at rest and themselves being freed from the danger of having their debts exacted of them but also because it was a holy year the Sabbath of years and so the fitter for this extraordinary duty and thirdly that this was appointed to be done at the feast of tabernacles that year because then all Israel came to appear before the Lord as it is said vers 11. for though the males onely were bound to come up at the feast Exod. 23. 17. yet they did usually carry with them their women also and therefore it is said vers 12. Gather the people together men and women and children c. that they may hear and that they may learn c. Vers 14. Call Joshua and present your selves in the tabernacle of the congregation c. This was thus done that the people might be fully satisfied that he was called of God to this place and that Joshua himself might be put in mind that he was but Gods deputy and so might still acknowledge Gods sovereignty over him and be the more faithfull in discharging the trust which God had put into his hands Vers 16. This people will rise up and go a whoring after the gods of the strangers of the land whither they go to be amongst them The gods whom they have vanquished as it were that could neither preserve themselves nor the people that served them for the worshipping whereof the land had spewed out these her inhabitants Vers 17. I will forsake them and I will hide my face from them c. That is I will cast them off and take no more charge of them as my people and so when all kind of miseries do then come upon them though they seek for me to help yet I will hide my face from them aâ—d will not regard them Vers 19. Now therefore write ye this song for you and teach it the children of Israel c. To wit that which followeth in the following chapter containing a prophecy of their falling away from God and Gods just judgement upon them for this their apostacy It was given in a song that it might be the better remembred and might the more work upon their affections and the Israelites were to learn and sing it that in time to come when they should so provoke God by their sinnes as is there set forth and God should thereupon punish them with those very evils which are there foretold this song as out of their own mouths might be a witnesse for God against them to wit that the evils they suffered were of Gods sending as being the very judgements which God had long since threatned and that God had in that song given them warning enough and they were therefore inexcusable because notwithstanding this warning they had brought these miseries upon themselves Vers 21. For I know their imaginations which they go about even now That is what they will do hereafter I know now yea I see the false hypocrisie of their hearts and their pronenesse to idolatrie even at this present This I conceive is the drift of these words yet it might be also intended to intimate that there were some amongst them that had base apostatizing thoâ—ghts already in their hearts Vers 26. Take this book of the law and put it in the side of the ark of the covenant c. That is not the ark for there was nothing in the ark save the two tables of stone which Moses put there in Horeb 1. Kings 8. 9. but on the outside of the ark where was the pot of Manna and Aarons rod. And this was appointed to signifie that it was the law of God though written by Moses and so the people might heare it with the more reverence and attention when it was brought forth thence and read amongst them and withall that God would keep and preserve it and take vengeance on those that should disregard and dispise it Indeed this was that very book which was found in the treasurie of the temple in Josiahs time 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages and kept in some other place of the temple wherein seeing they transgressed the directions which God here gave to the priests no marvell though this precious treasure was for some years lost and not looked after Vers 28. That I may speak these words in their ears and call heaven and earth to record against them See the note chap. 4. 26. CHAP. XXXII Vers 1. GIve ear O ye heavens and I will speak and hear O earth c. That is the song mentioned in the former chapter which God gave Moses vers 19. and commanded him to teach the people And this Rhetoricall expression which Moses useth in the beginning of this song is to imply first of what great importance
it was which he was about to say that it was fit all the world should hearken to it secondly to imply how strangely stupid Gods own people were that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they Vers 2. My doctrine shall drop as the rain c. That is look as the dew the small rain and great showrs distilling and falling down upon the grasse and herbs do soften the ground and so cause the grasse herbs plants c. to sprout out and grow up sweetly and to bring forth abundance of fruit so shall my words prove profitable and effectuall for the good of those that heare them softening their hearts making all grace to grow and thrive in their souls and causing them to be abundantly fruitfull in every good work to wit unlesse they fall upon hearts like stones or sandie ground where nothing can grow which is much at one with that which the Lord saith of his word Isa 55. 10. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. so shall my word be that goeth forth out of my mouth c. Vers 3. Because I will publish the name of the Lord ascribe ye greatnesse to our God Some Expositours by publishing the name of the Lord understand his setting forth the excellencies of God to wit his infinite power wisdome righteousnesse c. and by ascribing greatnesse to our God they understand also glorifying of God and extolling his name and so they conceive the meaning of these words to be as if Moses had said because I intend to shew forth the glory of the Lord the drift of this song being to praise his name by shewing his faithfull righteous dealing with Israel and so to lay the blame of their revolt upon them and to clear God of it therefore let Israel ascribe greatnesse to our God to wit either by obeying his will or else by justifying God and condemning themselves if they be punished for rebelling against them But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them and so the sense of these words to be this Because I will publish the name of the Lord that is because I shall speak to you in the name of the Lord and what I shall deliver shall be from God the word of God speaking by me ascribe ye greatnesse to our God that is make it manifest that you reverence the Majestie of that great God that now speaks unto you to wit by attending to what is spoken with all humility by laying it to heart and yielding obedience thereto And indeed they that heare God reverently when he speaks and tremble at his word Isa 66. 2. they that are deeply moved with what is spoken and endeavour to obey it with all their might their hearts are effected as they ought to be with the majesty and greatnesse of God and on the other side all irreverence and carelesnesse in hearing Gods word and all slighting and disregarding of what he speaks argues a secret vilifying of God in the heart Vers 4. He is the rock his work is perfect c. These two verses following contain the summe of the greatest part of the song to wit that God was no way to be blamed for his dealing with the Israelites but that all the blame must rest upon them who had causelesly revolted from him and so had given him just cause to poure out his wrath upon them Had God failed or come short in any thing that should have been done had he not made good his promises or had there been any thing to be desired that was not to be found in God their defection from him might have been excused under that pretence But no such thing could be said of God No saith Moses He is the rock his work is perfect c. first he is the rock that is he is an almighty stable sure refuge and foundation to all those that fly to him and rely upon him If God be for us who can be against us Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him In times of danger men used to fly to rocks to shelter themselves 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God and are taken into his protection are sure and safe and none but they the Scripture styles him the rock as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her when the hare that trusts to the swiftnesse of her legs is at length overtaken and torn in pieces so those that seek rightly to God in their distresse and trust in nothing but his protection do find him a sure impregnable rock of defence whereas they that trust in their own policy or wealth c. shall at length be surprised and destroyed and there shall be none to help them Thus God is the rock And again his work is perfect for all his wayes are judgement c. that is his dealing with his people hath been exactly just and holy in the highest degree of perfection nor hath there been any the least failing in any thing that he hath done Jer. 2. 5. Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me c. And indeed because God is infinite in power and wisdome and goodnesse c. and therefore it is not possible that any thing should be better done then as God doth it even in those works of God that have some imperfection in them as in giving children born blind or lame c. yet as they are acts of providence there is a perfection of wisdome holinesse and justice in them and there is nothing at all in them for which he can be blamed Vers 5. They have corrupted themselves Having in the former verse justified God and shown that he was not to be blamâ—d if Israel were destroyed here Moses begins to shew that all the blame belonged to the Israelites themselves and that because they had corrupted themselves that is they had broken covenant with God though they professed themselves his people and called him their father yet they were degenerated from the holy wayes of their fathers and were become a wicked and sinfull people Their spot is not the spot of his children Others translate this clause as it is in the margin of our Bibles that they are not his children that is their blot and then the meaning must needs be this that whatever they had formerly been yet they had now brought this
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
the wicked of the earth like drosse saith David Psal 119. 119. And they sat down at thy feet every one shall receive of thy word This may be added either further to illustrate the mercy of God to Israel in giving them his Law when as his peculiar people he instructed them in those things that concerned the good of their souls and they willingly submitted themselves to be instructed and directed by him or else it may be added as a note of distinction whereby the saints in Israel might be known from such as were onely Israelites by outward profession namely that such as were saints indeed would willingly receive and obey his word and therefore is that clause added every one shall receive of thy word However that phrase they sat down at thy feet is certainly meant of Gods instructing them and the peoples readinesse to receive his instruction and either it hath reference to the abiding of the Israelites at the foot of mount Sinai to receive the Law from God speaking from the top of the mount unto them after the manner as disciples used to sit at the feet of their master who from some higher seat did reade unto them whereupon it was that S. Paul said Act. 22. 3. that he was brought up at the feet of Gamaliel or else it may have reference to their resorting to the Sanctuary to be taught for that is called the footstool of Gods feet Psal 99. 5. Exalt ye the Lord our God and worship at his foot stool and Ezek. 43. 7. The Place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and my holy name shall the house of Israel no more defile Vers 4. Moses commanded us a Law even the inheritance of the congregation of Jacob. This which Moses speaks concerning himself in the name of the people is added to maintain the credit that was due to his ministery to shew that God had set him over them to teach and govern them and consequently that what he should now say as well as what he had before was to be received as if it had been spoken the God himself from heaven As for those words even the inheritance of the congregation of Jacob the Law is so called because God gave it them as a rare and precious treasure not for their use onely but for the use of their posterity after them Vers 5. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together By Jefurun is meant Israel as before chap. 32. 15. concerning which see the notes there Now though it be said here of Moses for this hath reference to the foregoing verse where he spake of himself in a third person that he was King amongst them yet thereby is not meant that he was indeed a King and ruled as a Monarch amongst them but onely that when the Princes and people were assembled together he was chief amongst them and as it were a King He was in the supreme place of Magistracy and did the work of a King he gave them a Law though indeed that which he received from God and their chief affairs were still ordered by his direction And thus with this clause Moses closeth up the Preface prefixed before the blessings wherein by declaring the speciall love which God had alwayes shown to this people and how God had alwayes made use of him to make known his will to them he prepared the people to receive as from God that which in the following blessings he should say concerning their severall tribes Vers 6. Let Reuben live and not die and let not his men be few Jacob had prophecyed concerning this tribe that they should lose the dignity of the birth-right and should never come to any excellency amongst the tribes either for the number of the people or any other preheminence and that because of the incest of Reuben with his fathers concubine Gen. 49. 4. Vnstable as waters thou shalt not excell because thou wentest up to thy fathers bed Now therefore for the comfort of this tribe Moses pronounceth this blessing upon them Let Reuben live and not die that is though Reuben by his incest brought that curse upon himself pronounced by the mouth of his father yea though by the sinne of the Reubenites in adhering to Korah they deserved that God should utterly destroy them yet saith Moses they shall live and not die the name and tribe of Reuben shall still continue amongst the people of God and they also shall have a share in that life eternall which by the Messiah shall be obtained for the Israel of God And again Let not his men be few that is though for his sinne he hath lost the glory of excelling the other tribes in the number of his men which as â—he first-born he might otherwise have expected for we see that in the first numbring of the people Numb 1. 21. they were fewer then any of the tribes except Gad Asher and Benjamin and at the second they were two thousand seven hundred and seventy fewer then at the first Numb 26. 7. yet shall not his men be few though there shall not be so many in that tribe as in some others yet shall they still continue a numerous tribe Vers 7. And this is the blessing of Judah Simeon is not here mentioned of which the reason is shown vers 1. but Judah is set next after Reuben because the honour of the birthright was partly given from Reuben to Judah and in his tribe the regall power was afterwards settled Heare Lord the voice of Judah and bring him unto his people c. This prophecie hath respect to that blessing of Jacob Gen. 49. 8 9. 10 11. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies c. The sceptre shall not depart from Judah nor a lawgiver from between his feet till Shiloh come c. and so that which Moses here saith concerning this tribe implies these two particulars first That those glorious priviledges promised there to this tribe concerning their Dignities their successe against their enemies and the raising up of the Messiah amongst them should not be obtained and kept without many difficulties and troubles and that because their enemies should often prevail over them and the regall dignitie should not be settled suddenly amongst them and when it was settled it should be often dangerously eclipsed as indeed it was many times but especially in the Babylonian captivitie so that they should be forced to seek and pray earnestly for the accomplishment of that which God had promised are they did obtain it and secondly that yet at last upon the prayers of the faithfull Heare Lord the voice of Judah that which God promised should truly be performed the regall dignitie should be settled in that tribe they should be victorious over their enemies
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
42. 4. But Benjamin Josephs brother Jacob sent not with his brethren for he said Lest peradventure mischief befall him so was the presence of God in his Temple a speciall pledge of their preservation in regard whereof this little tribe was as it were alwayes under the wing of their heavenly father as little Benjamin was under his father Jacobs and therefore it is said The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders in which last words there is also an allusion to the situation of the Temple which was built near to the top of the mount Moriah Vers 13. And of Joseph he said Blessed of the Lord be his land c. See the note upon Gen. 49. 26. Vers 14. And for the precious fruits brought forth by the sunne c. The fruits of the earth which are here promised to the tribes of Ephraim and Manasseh are here called precious fruits brought forth by the sunne and precious things put forth by the moon because the sunne and moon are the mediate causes of the prosperous growth of such things the sunne by its warmth the moon by its moisture making the earth fruitfull Vers 15. And for the chief things of the ancient mountains and for the precious things of the lasting hills Hills are here called ancient mountains and lasting hills because they were from the beginning and shall continue to the end of the world and by the chief and precious things of these hills are meant either the choice fruits that should grow there and it is a signe of avery rich land when the very mountains and hills are so fruitfull or else the mines of gold and silver and other metals which are indeed usually found in hills and mountains Vers 16. And for the good will of him that dwelt in the bush That is the poâ—teritie of Joseph shall be blessed of the Lord as in regard of outward things so also in regard of that speciall love which God should bear them as his peculiar people for this is meant by the good will of him that dwelt in the bush in the bush God appeared to Moses as the God of Abraham Isaac and Jacob and the good will of God thus considered as a God in covenant with them was that which made them truly happy and is of that which the Psalmist speaks Psal 106. 4. Remember me O Lord with the favour thou bearest thy people O visit me with thy salvation Let the blessing come upon the head of Joseph c. See Gen. 49. 26. Vers 17. His glory is like the firstling of his bullock and his horns are like the horns of Vnicorns That is as is the beautie of a firstling bullock such shall be the glory of Ephraims kingdome and as is the strength of the Unicorn such shall be their strength to withstand and beat back their enemies With them he shall push the people together to the ends of the earth That is all his enemies that shall any where rise up against him yet some understand this of Joshua who was of the tribe of Ephraim who with his horns that is his armies of the Israelites did drive out the inhabitants of Canaan and so they reade this clause with them he shaâ—â— push the people together to the end of the land that is as was said before the land of Canaan And they are the ten thousands of Ephraim and they are the thousands of Manasseh That is these are the horns before mentioned and hereby first he gives us to understand that what he had hitherto prophecyed of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh and secondly by giving to Ephraim the younger ten thousands and to Manasseh the elder but thousands he implies that though in the last mustering of these tribes and so now when Moses blessed them the men of Manasseh were many moâ— then the men of Ephraim Numb 26. 34 37. whereas in the first mustering there was most of Ephraims tribe Numb 1. 33 35. yet in processe of time Jacobs prophecy should be accomplished concerning Ephraims excelling his brethren in the numerousnesse of his people Gen. 48. 19. His younger brother shall be greater then he and his seed shall become a multitude of nations Vers 18. Reâ—oyce Zebulun in thy going out and Issachar in thy tents Here two tribes are blessed together Zebulun and Issachar Of Zebulun it is prophecyed that they should be happy in their going out that is in their going forth to trade in merchandise by shipping which agrees with that which Jacob also prophecyed concerning this tribe Gen. 49. 13. Zebulun shall dwell at the haven of the sea and he shall be for an haven of ships and of Iâ—sachar that they should be happy in their tents that is in their quiet life at homâ— and in their countrey imployments of feeding cattel and tillage And by joyning both together Moses gives them to understand so to make them contented with their severall conditions that both their severall wayes of living should yield them matter of rejoycing in the goodnesse and bounty of God to them the tribe of Issachar should be as happy in their staying at home to follow their husbandrie as those of Zebulun to follow their merchandise and on the other side to the tribe of Zebulun the rockie sandie sea-shore should yield as plentifull a crop by their merchandise as the rich and â—at soyl of the men of Issachar should yield to them whence also it is added vers 19. They shall suck of the abundance of the seas and of treasures hid in the sands Vers 19. They shall call the people unto the mountain there they shall offer sacrifices of righteousnesse This is a prophecy of their religious thankfulnesse for Gods blessings that they should duly go to mount Sion to worship the Lord and should invite their brethren to go along with them But why is this noted in them as a matter remarkable and commendable rather then in other the tribes of Israel Surely because these tribes were seated by the sea-side in the outmost parts of the land and being so farre off from the temple at Jerusalem it was the clearer proof of their devotion zeal and love to Gods house that they would not make that an excuse to neglect Gods worship but would at the times appointed go up to his house and there offer their sacrifices sacrifices of righteousnesse as they are here called that is just righteous and acceptable sacrifices offered in faith and according to Gods Law For they shall suck of the abundance of the seas and of treasures hid in the sands This is added to imply both that being inriched by God they should be the better able to bear the charges of their journey and of their sacrifices and likewise that Gods bounty to them should inlarge their hearts with the more servent desire of returning thanks
unto him whereas many men the more they suck in of the wealth of this world and fill their bellies with this hid treasure the lesse they regard Gods ordinances the lesse they care for the breasts of the Churches consolation it should be farre otherwise with them for the richer they grew the more zealous and forward they should be in all the duties of Gods worship and service Vers 20. And of Gad he said Blessed be he that enlargeth Gad. Here Moses begins with the sonnes of the handmaids and first with Gad and in this first clause of Gads blessing is implyed that this tribe should have a large portion in the land and that God should afterwards enlarge it by further conquests He dwelleth as a lion and teareth the arm with the crown of the head The arm noteth strength as the crown of the head principality and so hereby is meant that as a lion teareth sometime in one place sometime in others so this tribe should divers wayes spoyl their enemies and that none should be so strong or excellent but Gad should overcome them a great blessing indeed to them who had their inheritance without Jordan and bordering upon their enemies One remarkable instance we have of their prowesse 1. Chron. 5. 18 19 21 22. Vers 21. And he provided the first part for himself because there in a portion of the law-giver was he seated This first part was the countrey of Sihon which was first conquered It is said that the tribe of Gad provided this for themselves because they desired it of Moses for their inheritance and thereupon offered to go up armed in the forefront of the battel before their brethren Numb 32. 17. and yet withall it is said they were seated in a portion of the law-giver because God by Moses the law-giver gave them this for their inheritance Numb 32. 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh the sonnes of Joseph the kingdome of Sihon King of the Amorites c. And he came with the heads of the people he executed the justice of the Lord and his judgements with Israel Moses speaks here prophetically of a thing to come as if it had been done already and his meaning is that this tribe should with the Princes and Captains of the people go forth armed before their brethren and execute Gods judgements upon the Canaanites Vers 22. Dan is a lions whelp he shall leap from Bashan That is look as a lion comes rushing suddenly out of the forrests and dennes in Bashan and seiseth upon those that passe by ere they thought on any danger so should the Danitâ—s leap unexpectedly out of their forts and fastnesses and secret places where they lay in ambush and destroy their enemies when they look not for them It was not therefore because Bashan was a part of Dans territories that it is said here he shall leap from Bashan for Bashan was not Dans possession but Manassehs Deut. 3. 1 3. All Bashan being the kingdome of Og gave I unto the half-tribâ— of Manasseh saith Moses but it was because Bashan was a place where were many lions to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared Vers 23. O Naphtali satisfied with favour and full with the blessing of the Lord possesse thou the West and the South In the first clause of this prophetâ—call blessing O Naphtali satisfied with favour and full with the blessing of the Lord Moses foreshews the fruitfulnesse of the soil wherein this tribe should have their dwelling for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk scope and libertie and so in choice of pastures finds plentiâ— of feeding Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plentie and abundance of good blessings which their inheritance should yield them but withall â—seth such an expression to set forth this Naphtali satisfied with favour and full with the blessings of the Lord as might plainly implie first that their blisse should conâ—ist not so much in their having such plentie and fulnesse of those outward blessings as in their being fully satisfied therewith and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves as the singular love and favour of God whereof to them these blessings were pledges As for that second clause possesse thou the West and the South either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land and the sea lying on the West this might also implie that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too or else it is onely added to signifie the large extent of their portion which should streâ—ch it self farre out both Westward and Southward Vers 24. Lâ—t Asher be blessed with children c. Three things are in this verse foretold concerning this tribe first that they should be blessed with children whereby may be meant not onely the multitude but also the strength healthfulnesse beauty and comelinesse of their children secondly they should be of a meek gentle lovely and amiable disposition and should accordingly be greatly beloved by all that dwelt about them let him be acceptable to his brethren and indeed it is God that énclines the hearts of men to love those that are most lovely and thirdly that their countrey should exceedingly abound with oyl and other good things which is expressed figuratively and let him dip his feet in oyl much according to that speech of Job chap. 29. 6. When I washed my steps with butter and the rock poured me out rivers of oyl and indeed hereto agrees that which Jacob also foretold concerning this tribe Gen. 49. 20. Out of Asher his bread shall be fat and he shall yield royall dainties Vers 25. Thy shee s shall be iron and brasse and as thy dayes so shall thy strength be In this verse two things more are foretold concerning Asher first that his land should be full of mines of iron and brasse and other metals for that is intended in the first clause whether we reade it as it is in the margin under thy shoes shall be iron and brasse or as it is in our text thy shoes shall be iron and brasse secondly that they should continue healthfull and strong even unto old age and as thy dayes so shall thy strength be that is all thy dayes thy strength shall continue Vers 26. There is none like unto the God of Jesurun who rideth upon the heaven in thy help c. Concerning this word Jesurun see Deut. 32. 15. As before Moses blessed the severall tribes so here he begins to set forth the happinesse of all the people even all the tribes in
generall and that for the speciall interest that they have in God who hath all the creatures at his command for their help for thence is that phrase of Gods riding upon the heavens in their help whereby is implyed first that look as a man turns and winds the horse he rides on which way he pleâ—seth so doth the Lord rule the heavens and all the host of them and secondly that when Gods people are in any distresse and present help is necessary for them God will come in to their aid with as much speed as the heavens move Vers 28. Israel shall then dwell in safety alone See the note on Numb 23. 9. The fountain of Jacob shall be upon a land of corn and wine That is the people which flow out of Jacob as out of a well or fountain shall be seated in a fruitfull land so that fountain is here used for a river or stream issuing from a fountain as Psal 104. 10. He sendeth the springs or fountains which runne among the hills and waters often signify peoples Rev. 17. 15. The waters which thou sawest where the where sitteth are peoples and multitudes of nations and tongues And thus this phrase is used Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and Isa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Indeed the Hebrew word here translated the fountain doth sometime signify an eye in which sense some interpret this place that the eye of Jacob should look upon a land of corn and wine c. Vers 29. And who is the sword of thy excellency God is here said to be the sword of Israels excellency because it was by his fighting for them that he became famous and excellent above others for martiall exploits And thine enemies shall be found liars unto thee That is they shall pretend to be friends for fear when thâ—y are enemies in their hearts or it may be meant that the boasting of their enemies in the help of their idol-gods and their vilifying the strength of Israel through the assistance of their God should in the conclusion be discovered to be lies CHAP. XXXIV Vers 1. ANd Moses went up from the plains of Moab unto the mountaiâ— of Nâ—bo c. Look as the labourer when the night comes goes to his chamber that he may lay himself down to rest so did Moses at the commandmenâ— of the Lord go up to mount Nebo to die And the Lord shâ—wed him all the land of Gilead unto Dan c. That is he shewed him the whole land of Canaan for Gilead was on the outside of Jordan and given to Reuben Gad and Manasseh Deut. 3. 12 13. Dan which waâ— called also Leshem Josh 19. 47. or Laish Judg. 18. 27 29. was a city in the furthest part of the land Northward where also the portion of Naphtali lay the land of Ephraim and Manasseh was in the midst of Canaan in Samaria the land of Judah was in the Southern part of the countrey and the midland sea called the utmost sea vers 2. was the Western coast this view therefore which Moses had of the whole land was by the marvellous work and grace of God toward his servant for by the ordinary power of nature it was not possible that in one place and at one time he should behold so large a countrey and therefore God saith to Moses ver 4. I have caused thee to see it with thine eyes And this doubtlesse God did for him to comfort him and to allay the bitternesse of death by shewing him before his death what a rich pleasant and fruitfull countrey God had provided for his afâ—licted people for though he were never like to set his foot upon it yet it must needs do him good to think that Israel the people whom â—e loved so dearly should enjoy so fair an habitation Vers 5. So Moses the servant of the Lord dyed there c. Though Moses brought the Israelites to the river Jordan yet into the land of Canaan he might not carry them that honour was reserved for Joshua or Jesus the sonne of Nun and so it is also spiritually The law may fit us and prepare us for Christ but it can never bring us into possession of the heavenly Canaan that honour is peculiarly reserved for our Lord Jesus Christ who by his own bloud opened a way into that holy place having obtained eternall redemption for us Heb. 9. 12. and is now gone before thither to prepare a place for us Vers 6. And he buried him in a valley in the land of Moab c. That is Jehovah buried him or Mâ—chael Jude 9. Now this buriall of Moses by Christ was a type of Christs abolishing the ceremoniall law given by Moses for it is he that hath abolished the law and the ordinances he hath blotted out the handwriting of ordinances that was against us which was contrary to us and took it out of the way Coloss 2. 14. But no man knoweth of his sepulchre untâ— this day There was never any of Gods Worthyes deserved the honour of being carryed to the grave with the solemnity of a mournfull funerall better then Moses did who had brought the Israelites out of Egypt and had fourty years together endured so much for their sakes in governing them and leading them through the wildernesse yet lest the Israelites should in a preposterous zeal yield any superstitious honour either to his dead body or sepulchre the Lord would not suffer them to bury him but miraculously conveyed away his dead body and buried it nor ever suffered them to know where he was buried Indeed it is said Jude 9. That Michael the Archangel contended with the devil and disputed about the body of Moses whereby it appears that the devil would have had the place of his buriall known that it might have been an occasion of idolatry but the Lord prevented this mischief And besides by burying the dead body of Moses in an unknown place lest the Israelites should take up his dead body again in an unwarrantable manner and carry it with them into the land of Canaan the Lord Christ was pleased to signify though more obscurely that he hath so abolished the legall ordinances that they must be buried in eternall oblivion and never be looked after nor minded any more And indeed they that go about to revive any of those ceremonies of the law their work is no other in Gods eyes then the raking up of Moses dead body which the Lord would not have to be taken â—p again from the sepulchre wherein he laid it Vers 9. And Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him See Numb 27. 18. FINIS
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
See Deut. 4. 15. but this is spoken because of the scituation of this saphir work that it was beneath the signes of his glory as a pavement under the feet Vers 11. And upon the Nobles of the children of Israel he laid not his hand That is though these Elders and Nobles of Israel saw the glory of God in an extraordinary manner upon the mount yet God was pleased to spare them that they received no hurt thereby which is noted as a speciall mercy of God in regard that men yea the greatest and noblest of men by reason of their frailty are not able to endure such a manifestation of glory should not God withold it from being â—urtfull to them Also they saw God and did eat and drink That is Aaron and his sonnes The Elders and Nobles of Israel before spoken of saw the signes of Gods presence and yet were so farre from receiving any hurt thereby that returning home again unto the people where they had before their coming up into to the mount offered up divers sacrifices to the Lord they did there with their peace-offerings feast together rejoycing in the goodnesse of God to them and the honour he had done to them Vers 12. And the Lord said unto Moses Come up to me into the mount c. Hitherto Moses stood afarre off with the seventy Elders now he is called nearer as God had before said ver 2. And Moses shall come near unto the Lord c. And be there That is continue there Thus God makes known to him that his stay should be now longer then usuall and thereupon it is that he takes order ver 14. that Aaron and Ur should in his room determine the affairs of the people Vers 13. And Moses rose up and his minister Joshua Joshua was not before mentioned ver 1. because he was as Moses minister and continuall attendant and therefore it was not necessary that he should be expressed by name See chap. 32. ver 17. Vers 14. Tarry ye here for us c. Either this must be meant of such a stay in that place of the Mount as that withall they might go as oft as they pleased unto the people or else rather this word here must be taken in a larger extent comprehending the place where the people were in their tents and onely implying that they should not go up with him to the top of the mount Vers 16. And the seventh dâ—y he called unto Moses â—â—e of the â—idst of the cloud Moses having staid six dayes in the higher part of the mount but without the cloud that in that time his mind might by degrees be taken off from all worldly thoughts and cares and raised up with a desire and longing expectation of beholding Gods glory to which he was not yet admitted upon the seventh day God called him and he went into the midst of the cloud Vers 18. And Moses was in the cloud fourty dayes and fourty nights To wit after he went into the midst of the cloud and was there with God for so it is expressed chap. 34. 28. And he was there with the Lord fourty dayes c. All which time Joshua it seems stayed upon the mount without the cloud waiting for Moses sustaining himself happely all the while with the Manna that fell from heaven and the water of the brook mentioned Deut. 9. 21. that descended out of the mount for there Moses found him when he came down from God neither did he know what the Israelites had done in the camp See Exod. 32. 17. But for Moses he was with God within the cloud all those fourty dayes and fourty nights and therefore doubtlesse did neither eat nor drink wherein his condition was a shadow of the life of the glorified Saints in Gods presence in heaven but was continually imployed in beholding the glory of Gods presence in receiving instructions from God about all things that concerned his people and viewing that pattern of the tabernacle and all things belonging thereto which was shown him in the mount CHAP. XXV Vers 5. ANd shittim wood This was doubtlesse some choice kind of wood of great esteem in those times as Box and Ebony and such sorts of wood are now amongst us which either they procured from the places adjoyning in the wildernesse where it grew it seems in great abundance and thence happely that place in the plains of Moab where the Israelites pitched their tents was called Abel-shittim Num. 33 49. or else it was brought out of Egypt at least by the richer sort of them for their own private use in their tents or household utensils which seems the more probable because of that passage Exod. 35. 24. Every man with whom was found shittim-wood for â—ny work of the service brought it whereby it seems that some of them had it lying by them as a choice treasure Vers 8. And let them make me a sanctuary That is the tabernacle consecrated to God for the duties of his publick service the visible signe of Gods presence with and protection of his people Levit. 26. 11 12. And I will set my tabernacle among you and my soul shall not abhorre you and I will walk among you c. It was a type 1. of Christs person whence he is said to be Heb. 8. 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man by whom God doth manifest himself unto us and in whom we have accesse unto God and 2. of the Church the habitation of God by the spirit 2. Cor. 6. 16. Ye are the temple of the living God c. and every Christian in whose heart God dwelleth Heb. 3. 6. Whose â—ouse are we if wâ— hold fâ—â—t the confidence â—nd the rejoycing of hope firm unto the end Tâ—â—â— I may â—wâ—â—l â—â—ongâ—â— thâ—â— This iâ— addâ—◠〈◊〉 â—â—â—rong moâ—iâ—e to make theâ— give 〈◊〉 towards the â—â—â—ing of the 〈◊〉 Vers 9. Aftâ—r th◠〈◊〉 of â—â—e 〈◊〉 and â—h◠〈◊〉 â—f 〈◊〉 the 〈◊〉 thâ—â—â—â—f c. God did not onâ—ly in word◠〈◊〉 to Moâ—â—â— aftâ—â— whâ—t manner he would hâ—ve every thing made in the â—abernacle but thâ—â—e was 〈◊〉 in a vision represented to his sight the very form and propoâ—â—ion of thâ—â— ver 40. Look that thou â—ake theâ—â—fter their patâ—ern whiâ—h was 〈◊〉 thâ—e in the â—oâ—nt Evâ—n as he did also aftâ—rwards to David for thâ— mâ—king of the â—â—â—ple and all the fâ—rniture â—â—â—â—eof 1. Chron. 28. 19. All this sâ—id Dâ—â—â—d 〈◊〉 Lord mâ—â—e me understand in writing by his hâ—nd upon 〈◊〉 evâ—n â—ll the works of this pâ—ttern Now the reason why the Lord was so exâ—ct herein that â—oâ—es might be sure to make all things according to his appointment was partly because the tabernacle and all things apperâ—â—ining therâ—unto were to be types and shadows of spirituall and heaveâ—ly things â—ppertaining to Christ and his priâ—â—â—hood to which end the Lord also â—heâ—ed him the pâ—ttern of those things above in the mount So that indâ—â—d
the redemption of it if it required two homers to sow it then they were to pay a hundred shekels if three homers then a hundred and fifty shekels c. and again if half an homer would sow it then they were to pay twenty five shekels and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it Indeed it is questioned amongst Expositours whether this summe set for the redemption of such land was but once paid or whether so much was paid yearly till the year of Jubile came This last many do hold and that because they judge that fifty shekels was not a valuable consideration unlesse it were paid yearly till the Jubile came for so much land as required an homer of seed to sow it But doubtlesse in rating the land that was vowed there was a favourable respect had to the owner neither did the Lord intend iâ— should be rated according to the exact worth of the land and therefore also the same price is here set down upon all land whereas we know that an acre of some land may be worth foure times as much of other land So that to me it seems most probable that the summe here set was not paid yearly but onely once when the land was redeemed Vers 17. If he sanctifie his â—ield from the year of Jubile c. That is if a man do vow a fiâ—ld unto God immediately after the year of Jubile is past in the first of the fifty years that must runne to another Jubile according to thy estimation it shall stand that is that estimation of his land shall stand before mentioned to wit he shall pay for the redeeming of â—t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubile to Jubile But if he sanctifie his field after the Jubile then the priest shall reckon unto him the money according to the years that remain that is the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubile as for instance if there remain but thirty years unto the year of Jubile the land that requires an omer of seed to sow it shall then be valued but at thirty shekels if there remain but twenty five years to Jubile it shall then be valued but at twenty five shekels and so proportionably still according as the land is more or lesse Vers 19. And iâ— he that sanctified the field will in any wise redeem it then he â—â—all adde the fifâ—h part c. See the notes upon vers 19. and vers 15. Vers 20. And if he will not redeem the field or if he have sold the field to another man c. The meaning of the first clause is clear namely that if the party that had vowed some part of his land unto the Lord refuse to redeem it to wit when the priest had set a price upon it it should be taken as if he had voluntarily given the possâ—ssion thereof wholly unto God and then afterward he might not recall it but it was wholly separated from him But the meaning of the second clause or if he have sold the field to another man is more questionable for many Expositours understand the party selling to be the priest or the treasurer of the priests at least if it be meant of the owner that vowed the land that then by his selling the land is meant onely his permitting it to be sold by the priests and therefore many Interpreters translate this second clause thus or if the field be sold to another man and so they conceive the meaning of this second clause to be that if the field were once sold to another man because the owner refused to redeem it the owner might not afterwards redeem it and so it should be for ever alienated from him But considering that these two â—lauses are joyned together by that copulative particle Or And if he will not redeem the field or if he have sold the field to another man it is hard to understand the sâ—â—st clause of him that vowed the land and the second of the priests and therefore other Expositours do better understand this second clause as well as the first of the party that had vowed the land to the Lord to wit that if he refused to redeem the land or if afâ—er he had vowed it to God he never sought to perform his vow but sacrilegiously robbed God by selling his land to some other man in either of these cases he should not ever after that have power to redeem his land though when he had sold it the man that had bought it should enjoy it to the year of Jubile yet then it should return not to the seller but to the priest who should enjoy it as the Lords by a former vow It shall not be redeemed any more saith the text and vers 21. The possesion thereof shall be the priests But yet first becauâ—e it is expresly said that the priests should have no inheritance in the land Numb 18. 20. And the Lord spake unto Aaron Thou shalt have no inheritance in their land neither shalt thou have any part amongst them secondly because there was suâ—h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe therefore many Expositours hold that though the possession of such lands as were vowed to God came to the prieâ—ts in the year of Jubile because they were not redeemed yet the priests were bound aâ— every Jubile when they returned to them to sell them again to some of the tribe to which the land belonged yea to the next kinsman of the first owner if he would buy them and that the priests might not keep them in their own hands Vers 21. But the field when it goeth oâ—t in the Jubile shall be holy unto the Lord as a field devoted c. See the note upon vers 28. Vers 23. And he shall give thy estimation in that day as a holy thing unto the Lord. Here in the redemption of lands which were not of a mans inheritance but purchased of another there is no addition of the fifth part required as before vers 19. because the party vowing it was himself but a termer in it or a leassee unto the year of Jubile and so had no more advantage by repossessing it then another should have by buying it if he refused it Vers 26. Onely the firstlings of the beasts which should be the Lords firstlings no man shall sanctifie it whether it be ox or sheep That is no man shall vow to give unto the Lord the male firstling of an ox sheep or goat and that because their male firstlings were already the Lords in that regard as they were firstlings But might they then vow any other male firstlings Doubtlesse no for all such first-born