before the Lord. See that note upon Lev. 16. 29. and Numb 29. 7. where the severall sacrifices of this day are also described Vers 34. The fifteenth day of this seventh moneth shall be the feast of tabernacles for seven dayes unto the Lord. It was called the feast of tabernacles or of booths because when the Israelites came up to Jerusalem to keep this feast during the feast they dwelt not in houses but onely in booths or arbours made of boughs it is afterwards more fully expressed ver 40. and it was kept 1. in remembrancâ— of Gods shadowing protection over them for fourty years together both summer and winter in their travelling through the wildernesse whilst they dwelt in tents and booths and were not yet come to their place of rest as is expressed ver 43. and hereby it is evident that they never kept this feast till they were settled in the land of Canaan because they kept it in remembrance of their dwelling in booths whilst they wandred through the wildernesse 2. to testifie there thankfulnesse to God for the fruits of the earth which this moneth they gathered in Deut. 16. 13 14. Thou shalt observe the feast of tabernacles seven dayes after that thou hast gathered in thy corn and thy wine and thou shalt rejoyce in thy feast c. and 3. as a figure both of Christs incarnation who coming into the world about this time of the year to dwell in the tabernacle of our flesh was made flesh dwelt or pitched his tent amongst us John 1. 14. and also of our condition who are strangers and pilgrims here on earth Heb. 11. 13. dwelling in earthly tabernacles which must be diâ—solved untill our labours being ended we come at length to a place of rest that dwelling of God eternall in the heavens 2. Cor. 5. 1. and should therefore with thankfulnesse remember how Gods hand is continually over us to protect us in our pilgrimage of which spirituall keeping the feast of tabernacles Zachary speaketh Zach. 14. 16 19. As for the time allotted to the keeping of this feast to wit seven dayes this compleat number signified that all the dayes of our pilgrimage in this frail tabernacle of our bodies should be consecrated as holy to the Lord. Vers 36. Seven dayes ye shall offer an offering made by fire unto the Lord. What sacrifices were appointed for this feast and in what manner they were to be offered see Numb 29. 13 38. On the eighth day shall be an holy convocation unto you c. Though this eighth day was a part of the feast of tabernacles or at least belonged thereto and therefore is called the last and great day of the feast John 7. 37. yet most properly the first seven dayes were onely counted as the dayes of the feast of tabernacles as is before said ver 34. The fifteenth day shall be the feast of tabernacles for seven dayes unto the Lord and that because they dwell in tabernacles or booths onely during those first seven dayes but on the eighth day they met together in the Temple to keep there an holy assembly as it were in remembrance of their being settled in peace in the land of Canaan after their long travels through the wildernesse and so this eighth day was rather an appendix to the feast of tabernacles then any part properly of the feast it self Vers 37. A sacrifice and drink-offerings every thing upon his day c. Amongst the severall sacrifices appointed for these feasts one is called peculiarly a sacrifice which comprehend both sinne-offerings and peace-offerings Vers 38. Beside the Sabbath of the Lord. That is beside the weekly Sabbaths and the sacrifices thereto belonging Two things are implyed in these words 1. that as God required the keeping of these solemn â—easts so also especially the sanctifying of the Sabbath 2. that when any of these feast-dayes lighted on a Sabbath they must not think to make the Sabbath sacrifices serve for these festivals Beside the gifâ—s and beside all your vows c. By gifts are meant the first-born cattel and first-fruits and all other contributions and gifts which of their own free will they were wont to give to the priests by vows are meant vowed sacrifices the drift of this is to prevent any covetous thoughts which might arise in their minds of thinking with such gifts or vowed sacrifices to supply the extraordinary sacrifices of these festivals for these God requires over and above their gifts and vows and freewill-offerings if they offered ever a whit the lesse because of the sacrifices of these feasts they should be judged as men that dealt fraudulâ—ntly with God Vers 39. Also in the fifteenth day of the seventh moneth when ye have gathered in the fruit of the land c. Now he proceeds to set down more particularly how that feast of tabernacles was to be solemnized whereof he had begun to speak ver 34. and first by mentioning that this feast was to be kept when they had gathered in the fruit of the land he puts them in mind that they might be the better at leisure to keep this extraordinary Sabbath and withall implies that one main end of it was to return thanks for the fruit of the land which they had now gathered where also by the fruit of the land is meant not their corn which was gathered long before in the time of Pentâ—cost but the latter fruit of their vines and olives c. whereupon this feast is called the feast of ingathering Exod. 23. 16. Vers 40. And ye shall take you on the first day the boughs of goodly trees c. That is upon the first day of the feast of tabernacles which was the fifteenth day of the seventh moneth ver 34. This day it seems they made their booths or tabernacles some upon the roofs of their houses some in the streets and courts of Jerusalem c. as is largely â—xpressed Neh. 8. 15 16. Go forth unto the mount and fetch olive-branches and pine-branches c. to make booths as it is written so that the boughs they are here appointed to take were it seems to make or at least to adorn the booths they were to dwell in yet withall that is not unlikely which the Jews say that they carried boughs and branches also in their hands in signe of joy And to make their booths the more beautifull and that all things might represent a glad and joyfull time they are appointed to choose the boughs of the goodliest trees such as are the olive pine myrtle mentioned Neh. 8. 15. and the boughs of thick trees for the thicker they were the more glorious shew they made and the fitter they were to make booths or arbours for a shadow and shelter and willows of the brook to intimate a land well watered which might be of use to bind the other boughs c. and also to be either in the hand or on the booths ornaments and signes of joy and that especially for the
retained the Lord of Sabbaoth Rom. 9. 29. Vers 2. He rested on the seventh day from all the works which he had made That is he did not on the seventh day create any thing as he had done on the foregoing six dayes because all was already finished which he had purposed to make The Creatour of the ends of the earth fainteth not neither is neary Isa 40. 28. onely it is said that he rested on the seventh day because he ceased from the work of creation for as concerning the sustaining and governing of the creatures the Father worketh hitherto and Christ worketh John 5. 17. Vers 3. And God blessed the seventh day and sanctified it The second word sanctified is added by way of explaining the first word blessed and the meaning is that God set apart the seventh day for the speciall work of his service and blessed it with this singular priviledge that it should be wholy consecrate to him and his worship Some Expositours indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy till at mount Sinai it was commanded the Israelites and so they take this here to be mentioned by Moses by way of Prolepsis to wit that because God rested from his work of creation upon the seventh day therefore he did afterwards ordain that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath as 1. Because it is expressely spoken of the very next day after the Lord had ended the worlds creation Now if that were a Sabbath sanctified and set apart for holy imployments we cannot think that this ordinance beginning then was not afterward continued 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy imployments What though there be no mention made in the Scriptures of the Patriarchs keeping a Sabbath Many things they did which are not mentioned and how could the distinction of severall weeks be kept till the Law yea how could they have known the weekly seventh day from the creation if it had not been constantly kept from the Creation till that time 3. Because it is plain that the Jews did keep the Sabbath defore the Lavv vvas given for before the Lavv vvas given that vvas spoken by Moses Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there vvas a rest vvhich Gods people did observe sinâ—e the finishing of Gods vvork from the first foundation of the vvorld Vers 4. These are the generations of the heavens and of the earth c. That is in this order and manner as hath been declared vvere the heavens and the earth at first created and made and all the plants and herbs of the field vvhen as yet there had been no such thing grovving thereon according to the course of nature as novv they do Vers 5. For the Lord God had not caused it to rain upon the earth c. As if he should say it must needs be yielded that God did at first by his absolute povver cause these things to grovv out of the earth for there had been as yet none of those ordinary means vvhereby the earth is novv made fruitfull no rain to vvater it no man to till it Vers 6. But there went up a mist c. Junius reades this negatively Nor went there up a mist c. and takes it to be a further confirmation of that vvhich before vvas said that the creating of things by the meer vvord of God cannot be denied because as yet there had not been so much as a mist to vvater the ground But if vve reade it as in our Translation it must be understood as I conceive to be added by vvay of preventing an objection for vvhereas it might be said Hovv then continued they to grovv after they vvere created being there vvas neither rain to vvater the earth nor man to till it Moses telleth us There went up a mist c. Vers 7. And breathed into his nostrils the breath of life That is by his almighty povver the Lord did create and infuse into the yet livelesse body of Adam a living reasonable soul vvhich being instantly united to the body in an incomprehensible manner his body vvas quickened and enlivened vvhich soon appeared by the breath in his nostrils Thus the soul vvas not as the body made of the earth but created of nothing and so joyned to the body Vers 8. The Lord God planted a garden Eastward in Eden To vvit on the third day of the Creation vvhen the Lord commanded the earth to bring forth all herbs trees and plants vvherevvith it is novv adorned for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures and of Adams posterity as they should increase so for the present habitation of these our first Parents he then also made in Eden a countrey that lay Eastvvard from Canaan mentioned often in the Scriptures Isa 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitfull garden abounding vvith all things that could be therein desired and so curiously ordered in every respect as if it had been planted by art and hereinto Adam vvas put This Garden is by the Greek Interpreters called Paradise and is in the Scripture termed the garden of the Lord Gen. 13. 10. and for the pleasantnesse of it made a figure of the heaven of heavens vvhich is therefore called Paradise Luke 23. 43. To day shalt thou be with me in Paradise 2. Cor. 12. 4. He was caught up into Paradise c. Vers 9. The tree of life c. This tree was so called 1. because it was a memoriall or monitorie signe of that life which he had received from God 2. because it was a sacramentall signe annexed to the covenant of works assuring life and glory upon condition of perfect obedience 3. as some conceive because of the power which God had given it to sustain the body of man in perfect strength without any decay untill they were translated to heavenly glory which they take to be the ground of that which is said Gen. 3. 22. Lest he take also of the tree of life and eat and live for ever therefore the Lord God sent him forth from the garden of Eden Vers 10. And the tree of knowledge of good and evil So called not because the fruit thereof had any such quality or virtue that being eaten it would work in man any increase of knowledge or quicknesse of wit but because it was another sacramentall
repentance to see whether they would not again revolt from God and secondly to procure the more authority to Moses that they might look upon him when he brought the law as an angel sent to them from heaven And he wrote upon the tables c. That is the Lord. See ver 1. Vers 30. Behold the skinne of his face shone No such thing befell him before when he was the first time upon the mount with the Lord fourty dayes and fourty nights because then the Lord had not shown him his glory in so great a degree as now he had Nor need we wonder that Moses wist not that the skinne of his face shone as it is said in the former verse for coming from the exceeding glory and brightnesse of Gods presence that spark of shining brightnesse that was in his own face was not discernable by him though terrible to the Israelites Now for the shining of Moses face it was doubtlesse to signifie the glory of the law which he preached to them whence is that of the Apostle 2. Cor. 3. 7 8. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious But withall the people by this were taught to reverence him even as an angel come from heaven to look upon him as one that stood in Gods stead when he spake to them and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them And they were afraid to come nigh him Moses came down with vengeance before and what might they think of this glory put upon him now being still conscious to themselves of the haynousnesse of their former rebellion Besides this was to shew that Moses his ministration was condemnation 1. Cor. 3. 7 9. because it gives knowledge of sinne and causeth wrath Rom. 4. 15. The law worketh wrath for where there is no law there is no transgression Vers 33. And till Moses had done speaking with them he put a vail on his face Hereby it is evident how long the brightnesse of Moses face continued not all the time of his life but onely the time of his going to and fro between the Lord and his people that he might deliver to the people the laws and commandments he gave them in charge All this time the shining of his face continued and so when he came to speak with the people he pâ—t on a vail which signified First the vail of the obscurity of the law whereby Christ and the end of the law was hardly discerned and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature untill it be removed by Christ Vers 34. But when Moses went in before the Lord to speak with him â—e took the vail off c. Signifying that when we come to see God in Christ the vail is taken away See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart neverthelesse when it shall turn to the Lord the vail shall be taken away CHAP. XXXV Vers 3. YE shall kindle no fire throughout your habitations upon the Sabbath day This clause of the law concerning the Sabbath must be explained by that chap. 16 23. To morrow is the holy rest of the Sabbath unto the Lord bake that which ye will bake to day and seethe that which ye will seethe c. Namely that they must not kindle any fire therewith to dresse any meat for themselves or except in case of absolute necessity for that they might not kindle fire either to light a candle or to warm themselves in the extreme cold of winter is altogether improbable Vers 22. And they came both men and women as many as were willing-hearted and brought bracâ—lets and eare-rings c. That is not onely gold and silver but also their very ornaments contributing these things as willingly now after repentance for the service of the tabernacle as before for the making of their golden calf CHAP. XXXVI Vers 2. ANd Moses called Bezaleel and Aholiab c. Though gifted yet they must have a calling Vers 8. And every wise-hearted man among them that wrought the work of the tabâ—rnacle made ten curtains c. This is first made though in the directions given the ark table and candlestick were first mentioned because it was to recâ—ive and contain these holy things which might not stand without their tent CHAP. XXXVIII Vers 8. ANd he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women assembling c. For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse Vers 18. And the height in the breadth was five cubits c. That which is the breadth of the hanging lying is the height of it standing or hanging and therefore it is said that the height in the breadth of it was five cubits Vers 21. This is the summe of the tabernacle c. Or counted things that is this is the summe and particulars of the tabernacle and holy things belonging to it which were thus taken as it were in an inventory by Ithamar at the commandment of Moses and so delivered into the custody of the Levites that nothing might be lost This clause I conceive therefore may have respect both to the rehearsall of particulars which went before and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following Vers 24. Even the gold of the offering was twenty and nine talents c. Twenty nine talents and seven hundred and thirty shekels counting the talent at an hundred and twenty pound and five and twenty shekels to a pound will make three thousand five hundred and nine pound weight of gold and five shekels which in sterling money if we account a pound weight of gold to be worth but thirty pound of sterling money comes to above an hundred and five thousand pound viz. one hundred five thousand two hundred and seventy pound Vers 25. And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred â—hreescore and fifteen shekels c. There were numbred six hundred and three thousand five hundred and fifty men and the very same number we find Numb 1. 46. of which see the notes there who all paying half a shekel Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver which is as here allowing three thousand shekels to a talent an hundred talents and a thousand seven hundred seventy five shekels over and this counting twenty five shekels to a pound weight amounts to twelve
children of Israel in generall though it principally concerned women even because the men were to take care that their wives did duly observe this course according to the commandment And the end and drift of it doubtlesse was to shew how exceedingly corrupt man is from the very conception who rendreth his mother unclean that conceives and bears him But why then did the Virgin Mary accomplish the dayes of her purifiâ—ation according to this law of Moses Luke 2. 22. seeing the child she bare had no uncleanâ—â—sse nor corruption in him being neither conceived nor born in sinne no nor conceived of the seed of man as other children are I answer first Because Christ was made after the similitude of sinfull flesh and taking upon him the person of all maâ—kind he so became sinne for us and secondly Because even the Virgin Mary by reason of the bloud of her purifying whatsoever Papists without warrant from the Scripture say to the contrary was legally unclean and so became obedient to the Law Vers 3. And in the eighth day the flesh c. Wherein one reason seems implyed why God set a part the eighth day for circumcision because till then the mother because of her separation and the child because of the mother werâ— unclean Vers 4. And she shall continue in the bloud of her pâ—rifying three and thirty dayes That is the bloud whereby her body is cleansed and purified in which time she might converse with others though not communicate in holy things because her greatest uncleannesse had an end at seven dayes Vers 5. But if she bear a maid-child c. Both the time of her uncleannesse and the dayes of her cleansing are doubled for a female child either because the womans infirmity is then in greater measure upon her by the ordinary course of Nature and so longer time of purgation is required or because thereby the Lord would signifie that the woman had the first and great hand in bringing sinne into the world 1. Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression or 3. because the man-child being circumcised on the eighth day then the uncleannesse of the mother ceased but the female-child not being circumcised the uncleannesse of the mother continued the longer Vers 6. When the dayes of her purifying are fulfilled c. she shall bring a lambe c. This sinne-offering was doubtlesse for the sinne of the mother to wit the pollution she had contracted by the originall pollution of her child and therefore it is added in the following verse that by the offering thereof the prieâ—t should make an at onement for her and so hereby the faith of the mother was confirmed that by Christ her sinne was forgiven her and that the curse of her pains and sorrow in child-bearing was taken away so that if she made a good use of them they might now be a blessing and means of good to her rather then a curse accordiug to that of the Apostle 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing if they continue in faith and charity and holinesse with sobriety Vers 8. And if she be not able to bring a lambe thâ—n she shall bring two tâ—â—tle dovâ—s or two young pigeons c. This was the offering which the Virgin Mary brought Luke 2. 24. for her purifying which was an evident proof that Joseph and Mary lived in a poore and mean condition CHAP. XIII Vers 1. ANd the Lord spâ—ke unto Moses and Aarâ—â— sayâ—â—g Sâ—e the note â—â—on Exod. 11. 1. Vers 2. When a man shall have in the â—kinne of â—is flesh a â—ising a soâ—b â—r bright spot c. These three particulars here mentioned a rising a scab and bright spot are named as dangerous signes of a leprosie beginning to grow upon a man for which it was fit that men should be tryed and concerning which there are given afterwards severall directions whereby it might be discerned whether they were leprosies or no. For which such care was taken because the leprosie was a disease usuall in those hot countreys especially in Egypt whence arose that malicious slander which Josephus speaks of that Moses and the Iâ—raelites were expelled out of Egypt because they were leprous persons Then shall he be brought â—nto Aaron the priest c. The priests are chosen to judge of it 1. because the main thing questioned concerning them was whether they might come into the Sanctuary c. 2. because there were â—â—rtain rites ceremonies â—nd sacrifices appointed for their cleansing if they were found leprous which the priest was to see done and therefore the judgement also of the disease was proper unto him Vers 3. And the priest shall lâ—ok on the plague in the skinne of the flesh c. Three signes are mentioned in the former verse which might justly render men suspected of a leprosie growing upon them to wit a rising a scab and a bright spot Here now the priest is informed in the first place concerning the bright spot which is the laâ—t there mentioned and called here the plagâ—e in the skinne of the flesh to wit how he should know whether it were a leprosie or no. Because one kind of leprosie made the skinne very white Exod. 4. 6. Moses put his hand in his bosome and when he took it out behold his hand was leprous as snow and Numb 12. 10. Miriam became leprous white as snow therefore the white bright spot rising in the skinne of the flesh was esteemâ—d a dangerous signe of that kind of leprosie yet withall because there were some white bright spots that did arise in mens skinnes which were not leprosies as is â—vident in the 4. and 38. verses of this chapter therefore certain directions are here given whereby the priest might be able to judge of such white bright spots whether they were leprosies or no to wit 1. by observing the colour of the hair that grew in the skinne where the bright spot was for if the hair being of some other colour before were turned white then it was a leprosie and 2. by observing whether the plague were in sight deeper then the skinne of the flesh for that waâ— also another sure signe of a leprosie the nature of the leprosie being to eat away and consume the flesh Let her not be as one dead saith Moses of Miriam Numb 12. 12. of whom the flesh is half consumed when he câ—meth out of his mothers â—ombe â—nd therefore when Naaman was cured of his leprosie it is said that his flesh came again like unto the flesh of a little child 2. King 5. 14. Vers 4. Thâ—n the prieâ—t shall shut him up that hath the plâ—gâ—â— seven dayes To wit for further tryall the case being yet doubtfull whereby we are taught to be well advised ere we passe censurt upon any man concerning his spirituall leprosie Vers 6. And he shall wash his clothes and be clean Though it proved no leprosie yâ—â— he
they eat their holy things c. That is the priests shall not by suffering the people to eat of the holy things expose them to the guilt of such a sinne and the punishment that will follow thereon Vers 18. Whatsoever he be of the house of Israel or of the stranger in Israel c. In this precept three things are required in all burnt-offerings whether they were brought by Israelites born or proselytes who though they were strangers born yet embracing the religion of the Israelites were admitted to offer sacrifices as being ingrafted as it were into Gods Israel and whether they were brought for a vow or a freewill-offering to wit first that they must be of the beeves or sheep or goats secondly that they must alwayes be males in other sacrifices a female was sometimes accepted but never in burnt-offerings and thirdly that they must be without blemish of all which see the notes upon the first chapter of this book Vers 21. And whosoever offereth a sacrifice of peace-offerings c. Here direction is given for their peace-offâ—rings to wit that whether they were brought for a vow or for a freewill-offering they must be first of the flocks or herds beeves or sheep or goats and secondly that they must be perfect and without blemish that is as some distinguish them perfect in regard of the inwards and outwardly without blemish Yet in peace-offerings that were not for a vow but for a freewill-offering though no blemish was allowed yet something was allowed that was after a sort a blemish as appears in the exception that follows vers 23. to wit a bullock or a lamb or kid that had any thing superfluous or lacking in his parts for this is not meant of such cattel as were any way monstrous that had of any part too many or too few as five legs or three ears or but one eye but it is meant of such as had any part too long or too short over big or over little not according to thâ— ordinary proportion of nature as is usually in other catel of that kind and this though it were some kind of defect yet it was not accounted a blemish and so it was allowed in peace-offerings that were brought for a freewill-offering not in peace-offerings that were brought for a vow Vers 2â— Ye shall not offer unto the Lord that which iâ— bruisâ—d c. No not in freewill-offerings Vers 25. Neither from a strangers hand shall ye offâ—r the brâ—ad of your God c. Some understand this of strangers that were proselytes leâ—â— say they any man should think that such blemished sacrifices as are before spoken of might serve for proselytes expresse mention is made that from their hands they should not be excepted Some again by strangers will have such meant as were neither of the seed nor the religion of the Israelites uncircumcised strangers and these expound this law three severall wayes to wit first that though such blemished sacrifices were bought from the hand of strangers uncircumcised with their money yet they might not offer them to God because they were blemished and so their corruption was in them that is they were corrupted and polluted and so were not fit for sacrifices or secondly that if a stranger that is any of the hâ—athen uncircumcised would bring any sacrifice to be offered for them and brought any of those fore-mentioâ—ed blemished sacrifices it should not be accepted or thirdly that from the hand of any pagan they should not offer the bread of their God that is his sacriâ—â—ces of any of these that is of any of the cattel before mentioned whether blemished or without blemish and that because they are blemished and polluted even because they are brought by the uncircumcised But neither of these two last Expositions seem to me probable Not the first of them because I no where find that the heathen were allowed to bring any sacrifices at all and therefore it was needlesse to forbid the taking of a blemished sacrifice from them Nor the last because thiâ— law doth onely speak of sacrifices that should be accepted from the Israelites and not for heathens as the last clause doth evidently shew they shall not be accepted for you Vers 27. When a bullock or a sheep or a goat is brought forth then it shall be seven dayes under the damme c. The same is enjoyned concerning their first-born cattel Exod. 22. 30. Because till they were eight dayes old they were not fit to be eaten by men therefore till then the Lord would not allow them to be brought for sacrifices Vers 28. And whether it be cow or ew ye shall not kill it and her young both in one day To wit that being taught mercie in killing of beasts for sacrifices they might learn much more to shew mercie to men and also how they should labour after perfect purity when they came to offer sacrifices to God Vers 30. On the same day it shall be eaten up c. See chap. 17. 15. CHAP. XXIII Vers 2. COncerning the feasts of the Lord which yâ— shall proclaim to be holy convocations even these are my feasts c. That is these are the feasts which you my people shall cause to be proclaimed as holy convocations to wit by the priests for it is generally held that the priests did by sounding of the trumpets proclaim these festivals The Lord having before given direction for sacrifices now gives order for festivall times whereon many sacrifices were usually offered Vers 3. The seventh day is the Sabbath of rest an holy convocation yè shall do no work therein That is no work appertaining to their earthly businesses or imployments upon other festivall dayes they were not tyed so strictly except onely the day of Expiation for upon other festivall dayes the restraint is ye shall do no servile work therein as we may see vers 7 8 21 c. but upon the Sabbath and the day of Expiation vers 28. the Law runnes ye shall do no work therein and the difference betwixt these is commonly held to be this that on the other festivals they were forbidden all servile work that is all work appertaining to their worldly callings wherein usually on other dayes their servants were imployed but were allowed any work in providing food for the day and so indeed that which was forbidden on the first day of unleavened bread in the seventh verse of this chapter under the name of servile work In the first day ye shall have an holy convocation ye shall do no servile work therein is expressed thus Exod. 12. 16. And in the first day there shall be an holy convâ—â—ation no manner of work shall be done in them save that which every man must eat and that onely may be done of you But on the Sabbath day and day of atonement they were restrained from all bodily labour yea even that of providing or dressing their food as is evident Exod. 16. 23. and Exod. 35. 3.
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
by every family but provided at the common charge and offered in the name of the whole Church and because that it is said expresly vers 20. that these two loaves of the first-fuits were waved by the priest together with the peace-offerings which could not be if every familie in Israel brought two loaves therefore I onely think that the onely reason why it is said Ye shall bring two wave-loaves out of your habitations was to signifie that the loaves were to be made of the wheat of their own land They shall be of fine flowre they shall be baken with leaven they are the first-fruits unto the Lord. Thusthere is a difference made betwixt the meat-offerings which were in part burnt upon the altar and were therefore ever without leaven Levit. 2. 11. and these of the first-fruits which where wholly for the priests food and therefore allowed to be leavened Vers 18. And ye shall offer with the bread seven lambes without blemish of the first year and one young bullock c. In Numb 28. 27. there is appointed two bullocks and one ramme here one bullock and two rammes the reason of this difference we may conceive was this Those were as the peculiar sacrifices of that feast-day these are a further addition in respect of the two loaves as a particular testimony of their thankfulnesse for the fruits of the earth and of their faith in Christ by whom they were restored to the use of the creatures and their sacrifices of praise made acceptable to God Vers 19. Then ye shall sacrifice one kid of the goats for a sinne-offering c. Lev. 4. 14. a bullock is prescribed for a sinne-offering of the people and nothing was to be eaten thereof it was to be burnt without the camp But this was for some speciall sinne of the congregation whereas the sacrifice here appointed was in generall for all their sinnes and was therefore in the kind of a common sacrifice whence a goat is appointed and the priest to have the remainder Vers 20. They shall be holy to the Lord for the priest Whereas ordinarily the priest had but the breast and the right shoulder of the peace-offerings Lev. 7. 32 33. c. The breast shall be Aarons and his sonnes And the right shoulder shall ye give unto the priest of the sacrifices of your peace-offerings c. Here he had all because this was offered in generall for all the congregation and so no particular man had right to eat thereof therefore it belonged to the priest wholly Vers 21. And ye shall proclaim on the self same day that it may be an holy convocation unto you c. This was the feast-feast-day of Pentecost or of Weeks whereon the two loaves and the sacrifices before mentioned were offered unto the Lord and it was instituted partly as a memoriall of their coming out of Egypt Deut. 16. 10 12. Thou shalt keep the feast of Weeks unto the Lord thy God according as he hath blessed thee And thou shalt remember thou wast a bondman in Egypt and shalt observe and do these staâ—utes and of the giving of the Law at this time of the year at mount Sinai Exod. 19. 11. and partly by way of thankfulnesse for the fruitfulnesse of the Land One thing prefigured might be the giving of the Law of Christ by the Apostles when the holy Ghost came down upon them the first-fruits of the Spirit in the likenesse of cloven tongues Act 2. 1 2 3. whereupon they went forth to reap that which the Prophets had sown John 4. Vers 22. And when ye reap the harvest of your land thou shalt not make clean riddance c. Speaking of the feasts in the harvest he repeateth this Law concerning the poore whose relief he joyns with his own service Vers 24. In the seventh moneth in the first day of the moneth shall ye have a Sabbath For Ecclesiasticall businesses God hath appointed the moneth Nisan or Abib to be the fiâ—st moneâ—h of the year to the Isâ—â—elites which answereâ—â— to part of our March and Aprill and that in remembrance of their coming then out of Egypt Exod. 12. 2. and so the seventh moneth from that was this here spoken of which they called Tisri and agreeth in part with our September and had been formerly the first moneth of their year yea and so still conâ—inued for civil affairs and therefore the year of Jubile begun still at this moneth and so was on this moneth proclaimed chap. 25. 9. Then shalt thou cause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. Now the first day of this moneth God here appoints them to keep a Sabbath that is a solemn feast-day and it was called the feast of trumpets because it was â—olemnized with blowing of trumpets Indeed the first day of every moneth which was their new Moon they kept as an holy day a day of speciall solemnity and thereon the priests did blow with their silver trumpets over their sacrifices Numb 10. 10. In the beginnings of your moneths ye shall blow with your trumpets over your burnt-offerings c. But the first day of this seventh moneth was kept as a farre more solemn festivall and that with blowing of trumpets in way of rejoycing as it may probably be thought throughout all the cities of Israel And the end of this festivall was 1. to be a memoriall that this was the first day the beginning of their New year for civil afairs whereon it was therefore fitting that they should with rejoycing acknowledge the blessings injoyed in the foregoing year 2. to be a memoriall to them when they were come into Canaan of the severall victories which God had given them over their enemies where the priests with the holy trumpets did sound an alarm See Numb 31. 6. 3. That it might be a preparation for the following day of atonement their solemn fast-day on the tenth day of this moneth that so by the sounding of the trumpets they might be put in mind to wake out of the sleep of sinne and with trembling fasting and prayer to turn unto the Lord and 4. to put them in mind of the speciall holinesse of this moneth for as the seventh day of every week was a Sabbath and every seventh year was kept holy as a Sabbaticall year so the Lord would have the seventh moneth of every year to be holy in some singular manner above the rest of the moneths and therefore though it was not wholly spent in sacred festivities yet there were more holy-holy-dayes in this moneth then in all the year besides to wit the feast of trumpets the feast of expiation and the feast of tabernacles Vers 25. Ye shall do no servile work therein but ye shall offer an offering made by fire unto the Lord. What the sacrifices appointed for this feast of trumpets were see Numb 29. 2 6. Vers 27. And ye shall afflict your souls and offer an offering made by fire
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
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
severall times appointed them to offer My offerings and my bread for my sacrifices made by fire for a sweet savour unto me shall ye observe to offer unto me in their due season for though all the sacrifices that were burnt upon the altar are elsewhere called the Lords food Lev. 3. 11. and his bread Lev. 21. 6. the reasons whereof see in the notes upon those places yet here it seems most probable that by offerings are meant all the severall sacrifices that were to be killed and offered upon the altar and by his bread for the sacrifices is meant the meat-offerings that were to be joyned with their sacrifices and then secondly he sets down particularly what they were to offer first for their dayly sacrifice vers 3. secondly for their weekly sacrifice every Sabbath day vers 9. thirdly for their monethly sacrifice every new Moon vers 11. and fourthly for their yearly sacrifices at every severall feast in the year vers 16 c. Vers 3. This is the offering made by firâ— which ye shall offer unto the Lord c. See the notes on Exod. 29 28. Vers 9. And on the Sabbath day two lambs of the first year without spot c. The sacrifices here appointed for every Sabbath day are full double to those appointed for every day vers 3. and yet the daily sacrifices the continuall burnt-offering vers 10. was not omitted on the Sabbath day neither So that every Sabbath in the morning there was offered one lambe for the daily sacrifice then two lambs more for the Sabbath and this was thus appointed firâ—t to shew the holinesse of that day and that God required more service from them on that day then other dayes secondly by way of thankfulnesse for the worlds creation and thirdly because it was a signe of our rest in heaven purchased for us by Christ Vers 11. And in the beginnings of your moneths ye shall offer a burnt-offering unto the Lord c. That is the new Moons the first dayes of every moneth these were appointed to be kept as solemn festivals then did they blow with the silver trumpets in the Sanctuary chap. 10. 10. Also in the day of your gladnesse and in your solâ—mn dayes and in the beginning of your moneths ye shall blow with thâ— trumpets c. then did they repair to the prophets or other ministers of God to hear his word 2. Kings 4. 29. Wherefore wilt thou go to him to day saith the Shunamites husband to her when she would go to the Prophet Elisha It is neither new moon nor Sabbath then also they kept religious feasts 1. Sam. 5. 6. And David said unto Jonathan Behold to morrow is the new moon and I should not fail to sit with the King at meat c. neither was it lawfull to buy or sell or do other worldly work on those dayes Amos 8. 5. When will the new moon be gone that we may sell corn and the Sabbath that we may set forth wheat c. Now these new moons were thus ordained to be solemnized first that they might be put in mind to be thankfull for Gods mercy in that change of times and seasons the mediate cause of many blessings and the remembrance of this mercy God would have kept at the new of the moon rather then at her full when she shined in her full brightnesse because then there was lesse danger of being taken so with the glorie of that creature as not to ascend higher to the admiration of God the Creatour whence is that expression which Job useth chap. 31. 26 27. If I beheld the sunne when it shined or the moon walking in her brightnesse and my heart hath been secretly enticed or my mouth hath kissed my hand c. It was the glory of the moon shining in her brightnesse that drew the heathens to worship the moon and to prevent this danger God would have the memoriall of his mercy in ordering the change of moons and seasons to be kept not at the full but at the new of the moon secondly that the renewing of the moon which borroweth her light of the sunne might be observed as a figure or shadow of the Churches renovation by Christ the sunne of righteousnesse Mal. 4. 2. whereby every true Christian doth put off the old man with his deeds and put on thâ— new man which is renewed in knowledge after the image of him that created him Col. 3. 9 10. whence is that of the Apostle Col. 2. 16 17. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ And thirdly that as of every day so of every moneth they might consecrate the first unto the Lords service Vers 17. And in the fifteenth day of this moneth is the feast To wit of unleavened bread Levit. 23. 6. where see all the notes on the solemnities of this feast Vers 24. After this manner ye shall offer daily throughout the seven dayes c. That is upon every one of the seven dayes of this feast But besides these sacrifices upon the sixteenth day of the moneth which was the next day after the first solemn day of the feast there was also a lamb offered for a burnt-offering together with the wave-sheaf or omer See Levit. 23. 12. and the notes thereon Vers 26. Also in the day of the first-fruits when ye bring a new meat-offering unto the Lord after your weeks be out c. Called the feast of Pentecost Acts 2. 1. when they offered two loaves of their new corn and it was seven weeks or fifty dayes after the Passeover Levit. 23. 15 16. Vers 27. Two young bullocks one ramme seven lambs of the first year These and the rest following are here added to the feast over and beside those seven lambs one bullock aâ—d two rammes which were offered with the first-fruits Lev. 23. 28. concerning which see the notes there CHAP. XXIX Vers 1. ANd in the seventh moneth on the first day of the moneth c. This seventh moneth was called the moneth Ethanim 1. Kings 8. 2. it was in the end of the year Exod. 23. 16. and the revolution of the year Exod. 34. 22. for so the word is in the originall because then the old year went out and the new began as touching Jubilees and other civil affairs Lev. 25. 9 10. But by reason of Israels coming out of Egypt in Abib or March that was made the first of the moneths Exod. 12. 2. And thus numbring the moneths for after this order the ecclesiasticall feasts were reckoned this which had been the first moneth is here as usually elsewhere called the seventh moneth and so became as it were the Sabbath moneth and was accordingly honoured with as many feasts as were celebrated in all the year besides whereof one was this here spoken of which was called
the law at Horeb but with us that is us his people whom he brought out of Egypt even us who are all of us here alive this day that is not onely with those who then were living at the giving of the Law but since dead in the wildernesse but even with us their posterity who are all alive this day Now for the understanding of this we must know that though the covenant of grace which God made with the Israelites when he brought them out of Egypt was one and the same for substance with that whiâ—h he had made before with their fathers and though it was much alike too in regard of the outward dispensation both being delivered in a way suitable to the dayes of the old Teâ—tament which was common to both to wit under dark promises types and ceremonies yet first because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he hâ—d ever done unto their fathers partly by giving them many more signes and shadows of the promised Messiah and the good that was to be had in him as the tabernâ—cle the ark the mercy-seat and the priesthood c. and partly by giving them a written law containing a perfect summâ— of all that God required of them and secondly because he then entred into covenant with them as a body politick a people whom he had separated from all other nations to be his peculiar people prescribing them an outward form of government laws and statutes to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers and hence it is also that the Apostle saith the law was after the covenant in Christ Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind to make them the more carefull to keep Gods laws Vers 4. The Lord talked with you face to face in the mount c. To wit when he gave them the ten commandments following vers 6. then the Lord talked with them face to face that is immediately by himself and not by a messenger and indeed this was not without a speciall mysterie for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person therefore the Lord delivered these laws himself and there was no Mediatour betwixt him and the people whereas the other laws which were afterwards given them containing many shadows of Chriâ—t in whom God had made a covenant of grace were therefore delivered to Moses and by him to the people Moses standing as a Mediatour betwixt God and them But of this phrase of Gods speaking to them face to face see also the note upon Exod. 33. 11. Vers 5. I stood between the Lord and you at that time c. That is after God had out of the fire spoken the ten commandments I was glad to stand as a Mediatour betwixt the Lord and you Vers 12. Keep the Sabbath-day to sanctifie it c. In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy so likewise some other small differences there are which are not worthy the queâ—tioning the substance being exactly the same Vers 15. And râ—member that thou wast a servant in the land of Egypt c. In this fourth commandment as it was delivered by the Lord from mount Sinai the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20. 11. but here Moses repeating this commandment omits that and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence c. therefore the Lord thy God commanded thee to keep the sabbath-Sabbath-day And indeed though the Lords resting on the seventh day at the worlds Creation was the main groâ—nd of the sabbaths first institution yet their deliverance out of Egypt might be the reason why thâ— Lord did now insert this amongst other the commandments which he gave in charge to the Israelites and that in these respeâ—ts first because by their redemption out of Egypt they were bound to consecraâ—e themselves wholly to Gods service as his peculiar people whereof the holy imployment of the Sabbath might be a notable memoriall and signe and secondly because of that particular charge of suffering their servants to rest on the Sabbath-day their former bondage in Egypt being a strong inducement to move them to take pity of their sâ—rvants and this enjoyned rest of their servants being a good memoriall to put them in mind of their bondage in Egypt Vers 21. Neither shalt thou desire thy neighbours wife c. Exod. 20. 17. God first forbids the coveting of our neighbours house and then next the coveting of his wife here contrarily the coveting our neighbours wiâ—e is sirst forbidden and then afterward the coveting of his house c. so that they that would divide this last commandment into two as the Papists do cannot justly say which is the ninth commandment and which is the tenth because one branch of it is first in Exodus and another is first here in Deuteronomie and we cannot think that Moses would pervert the order of the ten commandments Vers 22. And he added no more That is he spake no more unto the people but these ten commandments immediately by himself the rest he spake unto Moses and then Moses told it them and that because they desired it should be so which Moses relates largely in the remainder of the chapter to convince them that they had no cause to give lesse regard to the other statutes which Moses delivered them from Gods own mouth But yet withall these words may imply the perfection of the decalogue or tenne commandments to wit that the Lord hath therein given us such a perfect summe of the morall Law that there is nothing farther to be added to it And he wrote them in two tables of stone c. See the note upon Exodus â—1 18. Vers 24. We have seen this day that God doth talk with man and he livetâ— c. In these words they confesse that they had heard God talking with them and were for all that alive and yet in the next words in the following verse they adde Now therefore why should we die for this great fire will consume us whereas rather one would think that from their present safetie after they had heard God talking with them they should have encouraged themselves against all fear for the time to come But for this I answer that in these first words they speak of their present safety as a matter of wonder and thence inferre that though they had escaped this danger for the present yet the very terrour of it would kill them if God did thus still reveal his will to
taught them that he chiefly required and regarded this circumcision of the Spirit and did not one whit esteem the other in comparison of this according to that of the Apostle Rom. 2. 29. He is a Jew that is one inwardly and circumcision is that of the heart c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts but onely that they were to endeavour and to use all good means that God by his Spirit might work this in them Vers 17. For the Lord your God is God of gods c. That is farre above all that are called Gods for under this word Gods may be comprehended not onely the false and idol-gods of the heathens but also the Angels in heaven and Magistrates on earth who are often termed Gods in the Scripture as we may see Psal 82. 6. where that which is translated in our Bibles Thou hast made him a little lower then the Angels and that by warrant of the Apostles quoting this place thus Heb. 2. 7. is in the originall a little lower then the Gods and so Psal 82. 6. the Lord speaking of Kings and other Magistrates saith I have said Ye are Gods whence it is also that the Apostle saith that there be Gods many and Lords many 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is because the due consideration hereof was a good means to make the people the more to stand in aw of offending him as the inference of these words upon that which went before doth plainly shew Be no more stiffe-necked for the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons c. besides in this last clause that God regardeth not persons there is a hint given the people to take heed of presuming to sinne because they were Gods people in regard that they â—ad to deal with a God that regarded not persons and therefore would no more spare an Israelite then he would a heathen Vers 18. He doth execute â—he judgement of the fatherlesse c. Gods example is here propounded as a pattern for his people to follow Vers 20. And swear by his name See the note upon chap. 6. 13. Vers 21. He is thy praise and he is thy God c. That is this shall be thy chief glory and praise amongst other nations that this great and mighty Jehovah is thy God and that thou art his people and he it is that shall be the subject of thy praises and songs of thanksgiving continually CHAP. XI Vers 2. ANd know you this day for I speak not with your children c. Iâ— the first words And know you this day Moses wills the Israelites seriously to take notice of and to lay to heart that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt and then in the next words For I speak not with your children which have not known and which have not seen the chastisement of the Lord your God c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done namely because they had been eye-witnesses of them and those that have such evidence and such self-experience are usually more affected therewith then those that are onely told of them had he spoken to their children of these things that were not eye-witnesses of the doing of them it were not so mâ—ch to be wondred if the bare relation of these things did not so much affect them but speaking to them that had known and seen all the great acts of the Lord it could not but work upon them to make them the more carefull to obey his commandments Vers 4. And how the Lord hath destroyed them unto this day It may be questioned concerning these words How it is here said of the army of Egypt fourty years after it was drowned in the red sea that the Lord had destroyed them unto that day But for this we must know that hereby is onely meant that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day namely because unto that day they durst never after that pursue the Israelites or attempt any thing against them Vers 7. But your eyes have seen all the great acts of the Lord which he did For many of them who caâ—e out of Egypt were yet alive to wit those that were then under twenty years of age and so they had seen what was done in Egypt and the rest had seen some all some many of those glorious acts which God had done in the wildernesse whereof Moses had also spoken in the foregoing words Vers 10. For the land whither thou goest in to possesse it is not as the land of Egypt c. Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt and his drift thereâ—n is thereby to â—ove them to be the more carefull to obey the commandments of God for the understanding whereof we must know first that in Egypt they never or at least very seldome had any rain Zach. 14. 18. If the family of Egypt go not up and come not that have no rain there shall be the plague c. but in sâ—ead of rain the river Nilus used once a year to oveâ—flow all or the greatest part of that countrey and so did mellow and soften the earth for all the year after secondly that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds yea those plaâ—es whither the overflowing of Nilus did not reach were alwayes thus watred to the gâ—â—at cost and labour of the owners because they had no rain thirdly that it is â—â—id â—ere in Egypt thou sowedst thy seed and watereâ—st it with thy foot as a garden of herbs either because they digged furrows with their feet whereby water was conveyed from Nilus to water their grounds or else because they were forced to go up and down to seâ—ch and carry water to poure it out upon the grounds where they had sown their seed and so watred their corn-fields as a man should water a garden of herbs and fourthly that from the excellency of the land of Canaan which God had provided to be their inheritance above that of Egypt in this particular Moses sâ—â—rres them up to be the more obsequious in obeying the commandments of God They should have a land that was continually watred with rain from heaven and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds and sâ—rely Gods fatherly care in providing â—o well for them might justly challenge
a type of heaven So that he who dyed without a first-born might seem to die without interest in the first-born Christ and the blotting out his name out of the land of Canâ—an carried a kind of shew of being blotted out of heaven and therefore was barrennesse counted such â— heavy affliction and the cutting of their names out of the land of Canaan reputed a most fearfull judgement Let his posterity be cut off saith David Psal 109. 13. and in the generation following let their name be blotted out Now therefore to teach them still to fear that heaviest of judgements their dying without interest in Christ or heaven they were appointed by this law to see that the name of their deceased brother were not put out of Israel Vers 6. The first-born which she beareth shall succeed in the name of his brother c. That is he shall be counted the legall sonne of his brother that died without issue and hence Obed whom Boaz begat of Ruth is said to be Naomies soâ—ne Ruth 4. 17. becaâ—se he was counted the legall sonne of Elimelech her deceased sonne Ruths forâ—er husband though withall he was counted the naturall sonne of Boaz Luke 3. 32. Vers 9. Then â—â—all his brothers wife come unto him in the prâ—sence of the Elders and loose his shoe c. Both the womans loosing of his shoe from off his foot that would not marry her and likewise her spitting in his face were appointed doubtlesse by way of disgracing and shaming the man that would not according as God had appointed raise up seed to his deceased brother for though indeed in all resignations or alienations of house aâ—d land from one man to another this ceremonie was used that he who did resigne the house or land pulled off his sâ—oe and gave it to his neighbour to whom he passed it over Ruth 4. 7. thereby signifying that he would now be disabled from going any more upon such house or lands as any part of his estate and so also in this case of marriage it might signifie that he reâ—â—gned his right oâ— marriage to any other that would marrie her yet here I conceive it was done also in a way of disgracing the man to shew that he was unworthy to marrie her and to enter upon and possesse his brothers inheritance and so likewise it was much more for her spitting in his face There is nothing that is a greater shame and reproch to a man then to have any bodie spit in his face If hâ—r fathâ—r had but spit on her face should she not be ashamed seven dayes saith the Lord of Miriam Numb 12. 14. and so I hid not my face from shame and spitting saith the Prophet in the person of Christ Isai 50. 6. and therefore the womans spitting in the face of him that would not marrie her was in effect all one as if she had openly protested him to be a man that deserved to be derested and abhorred of all men a man that was not worthy to shew his face amongst his brethren yea indeed so foul a disgrace this was that it was therefore never done but when the woman did claim and presse her right before the Elders and the â—ext kinsman did still obstinately refuse her for when by a free agreement the next brother or kinsman did resigne his right to another the widow also consenting here this note of â—nfamie was never put upon him as we may see Ruth 4. 8. where there was no spitting on the face of the next kinsman but onely by pulling off his shoe he resigned his right to Boaz and so he married Ruth So shall it be done to the man that would not build up his brothers house See the note upon Exod. 1. 21. Vâ—rs 10. And his name shall be called in Israel The house of him that hatâ—â—is shoe loosed That is whenever in after-times this mans familie shall be spoken of it shall be under the name of The man that had his shoe loosed this shall they say was the house of him that had his shoe loosed and thus there was a note of infamie set both upon the man himself and likewise upon his familie and posteritie that men might hereby be rendred the more carefull to submit herein to the direction of Gods law Vers 12. Then thou shalt cut off her hand thine eye shall not pitie her Because much might be said for the woman that did in this case take hold of the secrets of the man that was fighting with her husband as first that the affection of a loving wife must needs make her passions stirre when she sees her husband beaten and provoke her to do what she can to rescue him secondly that being not able to help him by strength she sought by taking that advantage to force the man to give over smiting him and did what she did not out of wantonnesse but merely for her husbands help and thirdly that a weak woman is not so well able to bridle her passions and therefore may easily be overborn by them to do that which is not fitting therefore God did expressely here enjoyn that by no such arguments the Judges should be moved to take pity on the woman that had herein offended but that they should certâ—inly cut off her hand hereby giving them to understand how much he abhorres all wanton bold impure and shamelesse behaviour in those that professe themâ—elves to be his people Verâ— 13. Thou shalt not have in thy bagge divers weights a great and a small c. To wit a great to buy with and a small to sell with or a greater to be kept to be shown to thâ— Magistrate or Oâ—ficers when they come to view try thy weights and measures and a lesse which notwithstanding thou usest continually in selling thy wares Verâ— 17. Remember what Amalek did unto thee by the way when ye were come forth out â—f Egypt c. There is an Eâ—phaâ—is in these words when ye were come forth out of Egypt the noting whereof will help us much in the understanding of the passage for herein Moses implyes the reason why the Lord was so highly offended against the Amalekites above other nations for their assaulting the Israelites that he did then passe sentence against them that their whole nation should be utterly destroyed and did now put them in mind to execute against them what he had decreed and why also in the following verse he inferres from this which Amalek did that he feared not God He met tâ—ee by the way and smote the hindmost of thee even all that were feeble behind theâ— when thou wast faint and weary namely becauâ—e this circumstance that he did this to the Israelites when they were newly come out of Egypt did much aggravate their sinne and their contempt of God and that in two respects first in regard the Israelites had already endured so much misery for to oppresse those that had been already so grievously oppressed was an act of
oh Jacob my servant and Jesurun whom I have chosen It is derived from Josher an Hebrew word signifying righteousnesse and is a name given them to shew that by their calling they were to be a righteous people and so had been in some measure but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been yea so farre degenerated from what they had been Vers 16. They provoked him to jealousie with strange gods That is made him by their spirituall fornications exceeding angry for jealousie is the rage of a man Prov. 6. 34. Vers 17. They sacrificed unto devils not to God See Levit. 17. 7. To gods whom they knew not to new gods that came newly up whom your fathers feared not Two circumstances are here noted in the Israelites idolatry by way of aggravating their sinne the first is that they worshipped new gods that came newly up and the strange gods of the heathens which the Israelites worshipped though they had continued in the world many hundred years are yet termed new gods newly come up because indeed they were no better if compared with the eternall ever-living God who is called the ancient of dayes Dan. 7. 9. and who is indeed onely to be worshipped and also because this way of religious worship was but a new invention in comparison of the true worship wherewith the true God had been worshipped in his Church from the first beginning of time c. That onely which is from the beginning is truly ancient and of this therefore it is that the Prophet speaks Jer. 6. 16. Thus saith the Lord Stand ye in the wayes and see and ask for the old paths where is the good way c. and whatever is erroneus in religion though of never so long standing it is but a novelty The second is that they were fallen to the worshipping of gods whom their fathers feared not that is such as their fathers slighted as vanities gods that could do neither good nor hurt Jer. 10. 5. and were not therefore worthy their fear and this too did make their sinne farre the worse and that because though it be not alwayes safe for men to follow the way of their fathers in matters of religion yet when their fathers worshipped God aright and so they had not onely the word of God for their rule but also the example of their fathers to encourage and lead them on then to decline from the way of the truth from their fathers conveyed to them merely out of a fickle and inconstant spirit must needs greatly aggravate their sinne Vers 20. And he said I will hide my face from them I will see what their end shall be That is I will let them see what a miserable end they will come to when I forsake them Psal 73. 17 18. Vntill I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castedst them down into destruction For they are a very froward generation children in whom is no faith That is no faith truly to believe any thing that God saith to them and no faith nor fidelity in keeping stedfastly their covenant with God Vers 21. They have moved me to jealousie with that which is not God The summe of that which is here threatned is this that since they had mobed him to jealousie that is provoked him to displeasure with that which was not God that is by giving away the worship which was due onely to him to gods which were indeed no gods so preferring mere vanities perhaps stocks and stones before their creatour therefore he would move them to jealousie that is would vex and disquiet them with those which are not a people even with a foolish nation that is by preferring as it were the heathen before them that had been his peculiar people And this the Lord did to the Israelites two severall wayes first when he took part with the heathens and made them victorious over the Israelites when the Assyrians the Babylonians and other heathen people which were despised by the Israelites as poore blind silly wretches that knew nothing of God nor had any interest in God were by the help of Gods providence crowned with one victory after another in their warres against the Israelites and did at last make them their bondslaves and tread them down as dirt in the streets this must needs mightily vex and disquiet them for why think they should the uncircumcised thus trample upon the Israel of God and thus did God move them to jealousie with those which were not a people c. But secondly the Lord did this most eminently when he cuâ— off the Jews and took the Gentiles in their stead to be his people for herein S. Paul notes that this threatning was made good Rom. 10. 19. And indeed if a Prince should take some base beggar to his bed and board to vex his wife that had formerly plaid the harlot with some base unworthy groom this could not be a greater vexation to her then it was alwayes to the Jews to think that the Gentiles whom they despised for their blindnesse and folly should come to be espoused to God in Christ and enjoy the priviledges of Gods Church and people and they should be cast off Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling Act. 11. 2 3. and much more was it a matter of great vexation and indignation to the rest and indeed so it is unto this day See 1. Thess 2. 15 16. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is come upon them to the uttermost Vers 22. For a fire is kindled in mine anger and shall burn unto the lowest hell c. Some Expositours understand this of the eternall torments of hell to wit that the Lord would in his just anger not onely poure out upon them his judgements here but also throw their souls afteâ—wards to hell where the unquenchable fire burns Matt. 3. 12. But though this be a truth that the wicked shall not onely be punished here but also eternally in hell-fire hereafter yet it seems not so probable that this is intended here but that all which is here threatned is this that the judgements which God in his anger would bring upon them should utterly destroy the land for the last branch of the verse and shall consume the earth with her increase and set on fire the foundations of the mountains seems to be added by way of exâ—laining these and to shew us what was meant by the burning of this fire unto the lowest hell Vers 23. I will heap mischiefs upon them I will spend mine arrows upon them That is I
created And though we cannot expresly say on which of the six dayes the angels were created because there is no expresse mention made of them yet it is most likely that they were created together with the highest heavens the chief place of their habitation and that on the first day because then at the laying of the foundations of the earth the angels did praise their Creatour as was before noted Job 38. Vers 2. And the earth was without form and void That is the earth was on the first day created and when it was at first created it had neither the shapâ— nor ornaments that it hath now it was not round solid drie distinguisht here and there with valleys and hills it was without form a rude and indigested lump and again it was void or emptie not having trees herbs and slowers to adorn it nor beasts birds or people to inhabit it as it hath now And darknesse was upon the face of the deep By the deep is meant that confused Chaos or indigested Masse of earth and water of which before he had spoken by darknesse is meant a mere privation of light this Chaos or deep was wholy hid and involved in darknesse in the whole surface of it there was no light at all wherewith it should be seen And the Spirit of God moved upon the face of the waters The word here translated moved is metaphoricall taken from the motion of birds that flutter over their young and implies that the holy Ghost did sustain and cherish this Chaos or Deep by his secret but effectuall power and motion even as birds do their new-hatcht young ones by so fluttering over them Vers 3. And God said let there be light That is God the Father having created of nothing this confused Chaos of earth and water did the same first day create also the light which was a bright shining quality upon the face of this deep whereby it became apparent and visible and this he did by saying Let there be light that is by his almighty word and command Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth not any word uttered or spoken after the manner of men but by his â—ssentiall Word the Sonne of God who is the word and wisdome of the Father John 1. 1. In the beginning was the word and the word was with God and the word was God 1. Cor. 1. 24. Christ the power of God and the wisdome of God and by whom the Father made all things whatsoever John 1. 3. All things were made by him and without him was not any thing made that was made Vers 4. And God divided the light from the darknesse Hereby is implyed 1. That God did not wholly abolish the darknesse all over the deep but divided the light from the darknesse so that whilst there was light on one part of the deep it was still dark on the other 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them and that they should mutually succeed and expell one the other that so every where about the bâ—dy of the earth it should be successively as the light and darknesse moved and followed each other sometimes day and sometimes night 3. That even in the three first dayes of the worlds creation before the sunne was made the motion whereof doth now measure out the day there should be a successive going and returning of light and darknes according to the time of day night as well as afterwards when the sun was created to give light unto the world as it moved about the body of the earth Vers 5. And God called the light Day and the darknesse he called Night That is he made this succession of light and darknesse to be for those distinct times which his will was should afterward be called Day and Night to wit by Adam when he gave names unto all things And the evening and the morning were the first day The evening which is the beginning of the night and the morning which is the beginning of the day are here put for the whole time of night and day which joyned together are said to make one entire day to wit in a large sense comprehending both night and day which is with us the space of 24 houres whereas the time whiles the light shineth is the day strictly taken in which sense Christ saith There are twelve houres in the day John 11. 9. Now the evening is set before the morning because darknesse was in time before the light and thereupon the Jews alwayes began their large day at evening Levit. 23. â—2 From even unto even shall ye celebrate your Sabbath Vers 6. And God said Let there be a firmament in the midst of the waters c. The firmament God called Heaven vers 8. It is called in the Hebrew an expansion or stretching forth because the Heavens are stretched forth as a curtain Isai 40. 22. God stretcheth forth the heavens as a curtain and spreadeth them out as a tent to dwell in and in Greek Latine and English a firmament because of the constant and enduring firmnesse of it which is not worn with its continuall motion but remaineth such as it was framed of God in the beginning So that by the firmament here is meant whatsoever is contained in that vast space from the surface of the earth to the uppermost heavens with the Regions of the aire and the heavenly Orbs c. Now of this firmament it is said that it was made in the midst of the waters and that to divide the waters which were under the firmament from the waters which were above the firmament and from hence many learned men have concluded that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God above all the heavenly orbs comprehended under this word firmament and so there continue still as in the place appointed them of God and are spread as an orb of water round about the highest part of the visible heavens But because the main reason whereon they ground this opinion is that by the words of Moses they say it is plain that the whole firmament must be in the midst of the waters and must divide the waters that are beneath from the waters that are above and this reason must needs also overthrow this conceit of theirs seeing it is manifest that there are some waters alwayes in the middle region of the aire even when it doth not rain whence it is noted as one of the marvellous works of Gods providence Job 26. 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them and in this regard it cannot be said that the whole firmament comprehending the regions of the aire as well as the heavenly orbs doth divide
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 childrens children and shalt have remained long in the land and shall corrupt your selves and make a graven Image or the likenesse of any thing and shall do evil in the sight of the Lord thy God to provoke him to anger I call heaven and earth to witnesse against you this day that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possesse it and then 3. that it is implyed here though not expressed I will give it saith the Lord to thy seed for ever implying that if once they began to degenerate and proved not a right faithfull seed John 8. 39. then he vvould be no longer tied to this promise CHAP. XIV ANd it came to passe in the dayes of Amraphel king of Shinar c. It is not possible certainly to determine vvho these kings vvere and vvhat their tecritories vvere but most probable it is that they vvere but onely governours of cities And Tidal king of Nations In the Hebrevv it is King of Gojim vvhich may be kept unchanged but the Greek and Chaldee translate it Nations It seemeth they vvere of sundry families or populous as Galilee in that regard is called Galilee of the Nations Isa 9. 1. Vers 3. All these were joyned together in the vale of Siddim which is the salt sea That is in the dayes of Moses vvhen he vvrote this history this vale of Siddim vvhere this battel vvas fought by the kings before named vvas become a lakeoâ— sea and called the Salt sea For after the destruction of Sodome and Gomorrah and those other cities that stood in this vale either by the confluence of many vvaters and brimstone into it being before full of slime pits or salt pits as some reade it vers 10. or by some other speciall and extraordinary vvork of God that it might remain a continuall monument of Gods fierce indignation against the vvicked inhabitants of that place it became a standing pool of putrid and unsavory vvaters and vvas therefore called the Salt sea Josh 3. 16. as likevvise the lake Asphaltites and the Dead sea because in those corrupt and stinking vvaters not so much as a fish could live yea as Histories report the birds that flevv over it vvere usually stifâ—ed vvith the noisome exhalations that did thence arise Vers 5. And smote the Rephaims A people in the land of Canaan Gen. 15. 20. And doubtlesse the chief reason vvhy Moses relateth hovv those foure confederate Kings did subdue and destroy both these and the other nations here mentioned is the more to magnifie the goodnesse of God to Abram in making him victorious over an army that had so easily before subdued and overrun so many strong and potent nations And the Emims A people inhabiting formerly the countrey vvhich after the Moabites possessed Deut. 2. 9 10. And the Lord said distresse not the Moabites c. For I will not give thee of their land for a possession c. The Emims dwelt there in times past Vers 6. And the Horites A people that dwelt in mount Seir untill the children of Esau drove them thence Deut. 2. 22. As he did to the children of Esau that dwelt in Seir when he destroyed the Horims from before them Vers 7. And smote all the countrey of the Amalekites That is all that countrey which in after-times was inhabited by the Amalekites Amalek of whom the Amalekites descended was the grand-child of Esau Gen. 36. 12. who was not yet born It was not therefore the Amalekites that were now subdued by these Kings but some other people that did now inhabit that countrey wherein afterward the Amalekites dwelt Vers 10. And the vale of Siddim was full of slime pits This is mentioned as that which was an hinderance in their slight and so a means of their greater losse And the kings of Sodom and Gomorrah fled and fell there That is were vanquished and overthrown there many of their souldiers slain many falling into those pits as we may well conceive they needs must being once routed and in that disorder chased by the enemie But the king of Sodom escaped we see vers 17. And the king of Sodom weâ—t out to meet him Vers 14. He armed his trained men This word trained may be meant both of civil military and religious discipline But however since these men that Abram now carried forth with him were armed for warre it is likely that he chose such of his men as were fittest for that service that had been trained up in the use of their arms and are in this sense therefore called his trained men Concerning the justice of this enterprise of Abrams some question may be made But for that we must consider that though Chederlaomer had a just quarrell against the king of Sodom and the other neighbouring kings whom he had now vanquished which cannot be certainly assirmed because it is not expressed upon what grounds they had now cast off his yoke having 12 years before been his vassals and tributaries yet Abrain undertaking this expedition onely for the rescuing of his kinsman Lot and that doubtlesse by the speciall instinct of the spirit of God this is abundantly enough to justifie what Abram now did in pursuing and vanquishing these kings that had taken Lot prisoner and were carrying away both him and his and all that they had And pursued them unto Dan. One of the springs of Jordan where was also a town afterward called by that name of Dan. Vers 18. And Melchisedek king of Salem brought forth bread and wine That is He brought forth provision vvherewith to refresh both Abram and those that were with him for so the like phrase is used Deut. 23. 3 4. An Ammonite or a Moabite shall not enter into the congregation of the Lord because theâ— met you not with bread and with water in the way when you came forth out of Egypt Being one of the neighbouring kings of Canaan king of Salem which seems to be the same that was afterwards called Jerusalem Psal 76. 3. In Salem also is his tabernacle by way of congratulating Abrams victory over these kings whose prevailing power might otherwise have proved very prejudiciall to them all he brought forth provision of severall sorts wherewith to feast Abram and his confederates and their souldiers Mâ—ichisedek signifieth king of righteousnesse and king of Salem is by interpretation king of Peace In both which respects S. Paul makes this Melchisedek Heb. 7. 2. a type of Christ who is the King of his Church the king of Israel John 1. 49. and not onely perfectly righteous in his own person and therefore called Jesus Christ the righteous 1. John 2. 1. but also Rom. 10. 4. The end of the Law for râ—ghteousnesse to every one that believeth as was of old prophesied Jer. 23. 6. This is his name whereby he shall be called The Lord our righteousnesse and so likewise The Prince of peace Isa 9. 6. who hath by his death reconciled us unto God
promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâ—ited in the land of Canaan which Eleazar the Priest c. distributed for iâ—hâ—ritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâ—ative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
yet therefore in their fathers house but others understand it of the husbands of other daughters of his that were already married into the city which seems best to agree with the text But if so then we must farther consider though his sonnes in law are here onely mentioned as the heads of the families yet their wives if living were also spoken to And hence it may seem was Lots lingring that he should leave his children to be destroyed and the Angels command vers 15. Take thy two daughters that are here intimating that he might not wait for the other that were not there Vers 17. And it came to passe c. that he said c. To wit one of the Angels to whom Lot therefore afterward directs his speech in the singular number because it was he that had given him the charge of flying to the mountain Look not behind thee This was enjoyned Lot 1. thereby to expresse how detestable the inhabitants of Sodom were a people hated of God and unworthy of the commiseration of good men for whom it was not fit he should take the least thought or care 2. To teach him hereby that he was so to be affected with Gods meâ—cy in delivering him from that wicked cursed place and the judgement that was now to fall upon them that he was not to mind nor regard his house cattel or whatever other riches he was to leave behind or in the least degree to repent of his coming away and accordingly is the very same phrase used Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdome of God 3. To intimate with what speed they were to haste away not to hinder their flight so much as by looking back upon the city Vers 19. And I cannot escape to the mountain c. Because the mountain was so farre off he fears lest ere he could get thither the destruction should be poured forth and he should be overtaken in it and therefore desires that Zoar might be the place of refuge for him which was nearer at hand Vers 21. And he said unto him See I have accepted thee concerning this thing The Angel not without Gods direction undoubtedly yields to the weaknesse of his faith and grants his request but as God doth usually grant his servants those requests which he doth not approve of that they may by their own experience see their folly and that it is still better for them to follow his direction for thus it was with Lot who afterwards vers 30. feared to dwell in Zoar and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain Vers 22. Therefore the name of the city was called Zoar. Which signifies little before it was called Bela chap. 14. 2. And the king of Bela which is Zoar. Vers 23. The sunne was risen upon the eartâ— c. This I conceive is thus expressed 1. To shew how narrowly Lot escaped the destruction that fell upon the Sodomites It was break of day when the Angels hastened him and his to get them out of Sodom vers 15. And when the morning arose then the Angels hastened Lot saying Arise c. and by that time the sunne was risen the judgement threatned fell upon Sodom whereby no doubt Lot was brought to see and acknowledge both his own folly in lingring so long and the goodnesse of God in forcing him away and not suffering him to stay there any longer and 2. to make it the more manifest that this judgement was extraordinary and supernaturall and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of Gods fiery indignation without any warning given them when doubtlesse they had not the least fear of any such mischief that was coming upon them The sunne rose as fairly that day as upon other dayes and yet presently a showr of fire and brimstone fell upon them and consumed them all Vers 24. Then the Lord rained upon Sodom and upon Gomorrah c. Sodom and Gomorrah are here mentioned as the chief but withall Admah and Zeboiim were also destroyed Deut. 29. 23. Like the overthrow of Sodom and Gomorrah Admah and Zeboiim which the Lord overthrew in his anger c. Now from the Lord is here added in the end of this clause Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord the more emphatically to expresse that it was not by any ordinary course of nature but by the immediate almighty power of God And doubtlesse it was the supernaturall and miraculous work of the Lord and not from any naturall cause that such showers not of water as when the old world was drowned but of fire and brimstone should fall from heaven upon these cities who did therein fit the punishment to the sinnes of those that were destroyed thereby They burned vvith vild and unnaturall lusts and therefore against the ordinary course of nature fire falls down from heaven and devours them and their stinking abominable filthinesse is punished with the stench of brimstone mingled vvith fire yea this fire and brimstone vvas but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone for evermore Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternall fire Jude 7. Vers 26. But his wife looked back from behind him c. That is Lot going before and his wife follovving behind him she looked back from behind him tovvards Sodom to vvit as doubting vvhether any such judgement vvould fall upon Sodom as vvas threatned or lingring in her desires after those friends that vvealth and estate vvhich they had left behind them and thus she did rebell against the expresse commandment of the Lord given before to Lot vers 17. and in him unto all that vvere with him and that vvhen God had afforded her such an extraordinary mercy to fetch her avvay by his angels from Sodom vvhen it vvas to be destroyed and so vvas turned into a Pillar or statue of salt not such salt as vve ordinarily use vvhich being vvet vvill melt and turn into vvater for it vvas to stand as a monument of her infidelity and disobedience but a kind of rockie minerall salt vvhich vvill endure all vveathers and not vvaste avvay Vers 29. God remembred Abraham and sent Lot out of the midst of the overthrow That is God remembred his promise vvhereby he had ingaged himself to Abraham not onely to blesse him in his own person but those also for his sake that were dear unto him chap. 12. 2. And thou shalt be a blessing I will blesse them that blesse thee and he remembred the requests vvhich Abraham had made to him for Sodom and that in the behalf of those fevv righteous ones that might be in that citie pressing him particularly vvith this that the righteous might not be destroyed
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
were to use in the sacrifice for happely they all went on foot and onely used the asse for the carrying of the wood or perhaps onely Abraham by reason of his age did ride and the rest went on foot And I and the lad will go yonder and worship and come again to you Thus by the all-ruling Providence of God he prophesieth of that whereof he knew nothing It cannot be that he distinctly knew that he should bring back his sonne again for then what great matter was there in this that he did rather surely he spake this as a man astonished and amazed neither need we be so carefull to clear Abraham from seeking by this dissembling to keep his servants from suspecting that vvhich he vvent about rather let us admire the wisdome and goodnesse of God that he suffered Abraham in this greatest of all humane actions to shew a little frailty that we might not look for perfection here Vers 6. And Abraham took the wood of the burnt offering and laid it upon Isaac his sonne But how vvas he able to carry so much wood as vvould serve for the burning up of the sacrifice I answer 1. it appears by this that he was novv a youth well grown 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire resolving to furnish himself with the rest upon the mountain 3. happely Isaac carried it at severall times though that be not here expressed but onely so much as would serve to shew how even in this he vvas a Type of Christ John 19. 17. And he bearing his crosse went forth c. Vers 9. And bound Isaac his sonne It is not likely that all particulars are here expressed no doubt Abraham before he bound him acquainted him with the commandment of God and urged the necessitie of obedience the promises and power of God and vvhatever might prepare him to yield himself to be sacrificed as God had commanded but these Moses relates not but onely that Abraham bound him c. that so vve might know that in not resisting but meekly suffering his father to proceed Isaac was also a Type of Christ Mark 15. 1. The chief Priests held a consultation c. and bound Jesus Acts 8. 32. He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth Vers 11. And the Angel of the Lord called unto him That is Christ the â—ternall word of his father who speaketh of himself as God vers 12. For now I know thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me and is called Jehovah vers â—6 And the Angel of the Lord called unto him out of heaven the second time and said By my self have I sworn saith the Lord c. Vers 13 And Abraham lifted up his eyes Hearing this voice from heaven he looked about and behind him he espies this ram which he took as sent of God to supply Isaacs room or it may be he lifted up his eyes purposely to look for a sacrifice Vers 14. As it is said to this day In the mount of the Lord it shall be seen In the mount that is in dâ—e time and place or in like manner as once to Abraham in the mount it shall be seen that is it shall be provided for God will help and that his children shall see for both these were implyed in this Proverb which upon this occasion grew so ordinary in following times to wit both that God vvould provide for his servants in their extremities and that it should be done in such a manner that they should plainly see it came from God Vers 16. By my self have I sworn saith the Lord. This doth not prove that it was not Christ the eternall word of the father vvho novv spake to Abraham the like we have Psal 2. 7. The Lord hath said unto me Thou art my sonne c. Vers 17. And thy seed shall possesse the gate of his enemies That is thou shalt subject them and bring both their strength and government under command for by the gate of the enemie is here meant their strength and government their strength because there they had their strongest fortifications their government because there the Magistrates sate in judgement Deut. 22. 15. Then shall the father of the damsell and her mother take and bring forth the tokens of the damsells virginitie unto the Elders of the City in the gate Vers 24. And his Concubine whose name was Reumah c. The Hebrew vvord translated Concubine signifieth a half wife or divided and secondary wife vvhich vvas a vvife for the bed and therein differing from a vvhore but not for honour and government of the family 1. Kings 11. 3. And he had seven hundred wives Princesses and three hundred Conâ—ubines CHAP. XXIII Vers 2. ANd Abraham came to mourn for Sarah c. The most of Expositours hold that both Abraham and Sarah had novv removed their dwelling from Beersheba to Hebron and that this therefore vvhich is here said that Abraham came to mourn for Sarah is onely to be understood of his coming to Sarahs tent for Abraham and she had severall tents Gen. 24. 67. And Isaac brought her into his mother Sarahs tent Yet many also hold that Abraham dwelt still at Beersheba that Sarah upon some occasion not expressed being at Hebron fell sick and dyed and so Abraham hearing of it came thither to lament and bury her which is the more probable because vers 4. as a stranger he sâ—es for a burying place which he would not in that manner have done if he had been a dweller among them as it is expresly noted of Ephron that he was and also because Isaac dwelt afterward near Lahai-roi which was not farre from Beersheba Vers 3. And spake unto the sonnes of Heth. That is the Governours and Elders of the Hittites the inhabitants of Hebron Vers 4. Give me a possession of a burying place with you c. That is give mâ— liberty to purchase though a stranger a possession of a burying place Vers 10. And Ephron dâ—velt amongst the children of Heth. Others reade And Ephron sat amongst the children of Heth not unfitly Abraham not knovving the man had spoken of him as of one absent ere Ephrons ansvver therefore be inserted Moses shevvs that he sat there amongst the other Elders and so immediately replied to Abrahams demand Hovvever if vve reade it as our translations render it And Ephron dwelt amongst the children of Heth it comes all to one For his dvvelling among them is expressed onely to imply that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governours and Elders and so presently ansvvered for himself to that request vvhich Abraham had made Vers 13. But if thou wilt give it c. Other translations supply this imperfect speech thus if thou be that Ephron
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
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
ground at the mill Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill Vers 30. And there was a great cry in Egypt for there was not a house where there was not one dead Either therefore the eldest and chief of the family was slain in those houses where there were no children or else the words must be taken figuratively there was not a house where there was not one dead that is there was not a house that had a first-born where there was not one dead or there was scarce any house without one dead in it generally the first-born were slain in every house as elsewhere the Scripture useth the like expression Jer. 5. 1. Runne ye to and frâ— through the sâ—reets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgement that seeketh the truth and I will pardon it John 12. 19. Perceive ye how ye prevail nothing behold the world is gone after him Vers 31. And he called for Moses and Aaron by night c. That is Pharaoh sent messengers to Moses and Aaron to call them up and bid them presently to go away with the Israelites as they had desired For that Moses and Aaron went not now to Pharaoh may be probably gathered from that which Moses had said to Pharaoh a while before chap. 10. 29. Thou hast spoken well I will see thy facâ— again no more Yea indeed so violent were the people in hastening them away that it is not likely they would allow the delay of their going to Pharaoh Vers 33. And the Egyptians were urgent with the people c. With humble and earnest entreaties Exod. 11. 8. And all these thy servants shall come down unto me and bow down themselves unto me saying Get thee out c. Vers 35. And they borrowed of the Egyptians jewels of silver c. To wit at that time when they were going away I know that many Expositours hold thaâ— this was done before betwixt the plague of the three dayes darknesse and this last of the death of their first-born But I see no reason why we should not think it was done in the order as here it is related especially considering that when the Egyptians were now in such distraction of sorrow and thereupon so importunate with the Israelites to go they were most likely to lend them whatever they would desire to borrow that they might hasten them to be gone Vers 36. And they spoyled the Egyptians To wit by carrying away their jewels and other ornaments which they had borrowed of them It is evident according to our translation that the Israelites alledging that they weâ—e to keep a solemn feast unto the Lord in the wildernesse desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time and that the Egyptians lent them those things as not knowing nor believing any other but that they intended onely a three dayes journey into the wildernesse there to sacrifice unto the Lord yet withall as evident it is that they never intended to restore them again but to carry them quite away and that not onely by Gods permission but by his exprâ—sse command for he had enjoyned them by Moses to do so chap. 11. 2. and had told them that by this means they should spoyl the Egyptians chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein is this that they did not say they would bring these things again but onely desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended to wit to carry them quite away with them Now in all thiâ— notwithstanding we cannot charge the Israelites with sinne because they therein obeyed the commandment of God whose word to obey can never be â—â—il And much lesse can we charge God with unrighteousnesse God forbid His will is the supreme rule of all righteousnesse and needs it must be good and just which he commands Besides all that is in the world is Gods and is it not lawfull for him to do what he will with his own Matth. 20. 15. The riches of the Egyptians were more Gods then theirs and most just it was with God by this means to recompence the Israelites for the hard service and injuries they had suffered in Egypt and as it were to pay them their wages which the Egyptians had most unjustly detained from them Vers 37. The children of Israel journeyed from Rameses to Succoth Which signifieth boothes so called because there the Israelites made them boothes of the boughs of trees in remembrance whereof was the feast of tabernacles Levit. 23. About six hundred thousand foot that were men besides children This shews the virtue of that promise Gen. 46. 3. I am God the God of thy father fear not to go down into Egypt for I will there make of thee a great nation Vers 38. And a mixed multitude went up also with them c. That is strangers men of severall Nations both such as were servants to the Israelites and others sojourning there who were moved by Gods mighty works to go out of Egypt with them and that doubtlesse the rather because Egypt must now needs be in a sad estate by so many grievous plagues as God had brought upon them Vers 40. The sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years The speech is figurative for the meaning is that from Abrahams calling out of Chaldea to sojourn in the land of Canaan unto this departure of the Israelites out of Egypt was foure hundred and thirty years as S t Paul explains it Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull c. See the notes upon Gen. 15. 13. Vers 46. Neither shall ye break a bone thereof This was enjoyned the Israelites as most other of the ceremonies that were to be observed in eating the Paschall lambe that it might put them in mind in what haste they were at their going out of Egypt when they were first commanded to keep this ordinance and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence But withall God intended hereby the more manifestly to discover that the Paschall lambe was a type of Christ our Passeover or Paschall lambe as the Apostle calls him 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure for when the souldiers had broken the legges of the two thieves that were crucified with Christ which they used to do to them that were crucified before they were yet dead thereby to makâ— their sufferings the greater coming to Christ and finding
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
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
they might not at all take for pawns whereof an instance is given Deut. 24. 6. No man shall take the nether or upper milstone to pledge And indeed this which is here enjoyned that they should at the going down of the sunne deliver back their neighbours bed-clothes which they had taken for a pledge it was all one in effect as if they had been enjoyned not to take any such necessaries of them to pledge for doubtlesse it is meant of an absolute restoring them without any expectation of receiving them again there being nothing fonder then that which some would have to be the meaning of these words that every night the lender was to restore them these pledges for their use and then in the morning to take them back again which would have been a continuall trouble to the lender without any the least advantage to him and if they must absolutely restore them at sunne-setting it was to no purpose to take them at all But however all this must be understood of the pawns of poore people that had not variety and so were forced to pawn those things which they could not be well without when the time came that they were to use them and not of rich men that had variety as is evident Deut. 24. 12. If the man be poore thou shalt not sleep with his pledge where also another Law is given concerning pawns ver 10 11. to wit that the lender might not go into his brothers house and take what pawn he pleased but must stand abroad and take that pledge which should be brought out to him Vers 28. Thou shalt not revile the Gods c. That is those that sit in the place of judgement the judges as it is in the margin of our Bibles for so it is explained in the following clause nor curse the ruler of thy people for these in the Scripture are called Gods as Psal 82. I have said Ye are Gods c. to wit because they are Gods Vicegerents upon earth and they have as it were an impression of Gods majesty upon them in whose stead they are and whose name they bear And hence I conceive it is evident that S. Paul spake that ironically Act. 23. 5. I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the Ruler of the people for could we conceive that S. Paul knew not the high priest which is altogether unlikely yet he knew that he was one of the judges for so much his own words discover Sittest thou to judge me after the Law and commandest me to be smitten contrary to the Law So that it was no excuse for him to say he knew not that he was the high priest because however being one of the judges it was against this Law to revile him And therefore I say though perhaps those that heard him speak those words understood that he spake them by way of excusing himself yet he spake them ironically by way of derision and scorn as disdaining that he should be accounted Gods high priest or should sit in the seat of justice that would so unjustly command his officers to smite him on the mouth which will yet seem the more probable if we consider how farre that Ananias was of whom he spake from having any true right to that place and power to which he pretended when Christ had abolished the Legall priesthood Vers 29. The first-born of thy sonnes shalt thou give unto me See the notes upon Exod. 13. 1 2 and 13. Vers 30. Seven dayes shall it be with his damme on the eighth day thou shalt give it me To wit because till the eighth day it was not fit for the priests use for whom the first-born of their cattel were intended yet doubtlesse when they saw cause they might keep them a while longer so they did not delay the bringing of them as being unwilling to give them to the Lord nor were bound precisely to the eighth day onely they might not bring them sooner for so we find it was in the like case of bringing their sacrifices Lev. 22. 27. It shall be seven dayes under the damme and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers 38. Neither shall ye eat any flesh that is torn of beasts in the field c. This restraint of the Israelites from eating that which was torn of beasts was 1. because all flesh of beasts that was not rightly purified from the bloud was unclean by the Law 2. because the bodies of clean cattel became legally unclean by being torn by wild beasts of prey which were all unclean and 3. to teach the Israelites by abhorring the flesh of beasts thus killed to abhorre all rapine and cruelty as sinnes most odious in the sight of God CHAP. XXIII Vers 1. THou shalt not raise a false report Some reade this clause as it is in the margin Thou shall not receive a false report The word in the originall will bear both interpretations and indeed if it be a sinne to raise that is to be the first authour of a false report then must it needs be also a sinne to receive such a report and so to carry it and spread it abroad amongst others Put not thine hand with the wicked to be an unrighteous witnesse That is afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate for he that lends a helping hand to the furtherance of any such wickednesse may in that sense be said to put his hand to it Yet because it is manifest that the Lord here speaks of helping by bearing false witnesse it may well be that this phrase put not thine hand may be used here with reference to that ancient rite of mens putting forth their hand to lay it upon something when they were to take an oath as Abrahams servant put his hand upon his masters thigh Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear Vers 2. Neither shalt thou speak in a cause to decline after many to wrest judgement That is neither must the judge respect the multitude of the parties friends upon whom sentence is to passe nor the multitude of the judges that consent to wrong judgement nor must witnesses or any other either for fear or favour of the many oppose the truth Vers 4. If thou meet with thine enemies ox or his asse agoing astray thou shalt surely bring it back to him This is also meant of bringing home any other thing that is lost Deut. 22. 3. In like manner thou shalt do with his asse and so shalt thou do with his raiment and with all things of thy brothers which he hath lost c. Vers 5. If thou see the asse of him that hateth thee lying under his burden c. This is also meant of relieving the cattel any way endangered Vers 7.
Keep thee farre from a false matter c. Though all lying be sinnefull and may be here implicitely forbidden yet I conceive that which is here directly and principally forbidden is lying in or at the seat of justice as is manifest by the following clause and the innocent and righteous slay thou not which must needs be meant of innocent mens being put to death by means of unrighteous judgement so that the principall thing intended in this Law is that judges should be marvellous shy either to admit of a false testimony from others or to give false judgement themselves especially when it is against the life of a man For I will not justifie the wicked These words imply two reasons why judges must take heed of false judgement and of condemning the innocent and righteous 1. Because the judge is not to do in Gods name what the Lord will not do and God will not justifie the wicked and so condemne the righteous 2. Because the Lord will not justifie such wicked judges as condemne the righteous when they come before his Tribunal Vers 11. But the seventh year thou shalt let it rest and lie still That is neither plow it nor sow it nor gather those fruits which should this year grow of themselves for so we find this Law more fully expressed Levit. 25. 20. And if ye shall say What shall we eat the seventh year Behold we shall not sow c. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years Then will I command my blessing upon you in the sixth year and it shall bring forth fruit for three years Now God appointed this Sabbath year first to give rest to the land and it was a signe of a very fruitfull countrey if it lay fallow but once in seven years secondly to give rest to the servants who had by this much â—ase every seventh year Thirdly to provide for the poore who now gathered freely of the fruit of every mans ground for their present use and this was given to the Lord who gave them the land Fourthly that they all might have the more liberty to exceâ—cise themselves in holy things as the learning of the Law which was this year with more then ordinary solemnity to be read in the audience of all the people Deut. 31. 10 11 12. And Moses commanded them saying At the end of every seven years thou shalt reade this Law before all Israel c. And fifthly that it might be a memorâ—all of the creation and Gods rest on the seventh day and a shadow of our rest in Christ and that the rest of the land might teach how exact God is in requiring his Sabbaths That the poore of thy people may eat Namely such corn as grew this year of it own accord as it used to do in some good store in those countreys of the grains scattered in the former harvest as also the fruit of their vineyards and oliveyards c. and of this the owners might eat as well as the poore Levit. 25. 6. And the Sabbath of the land shall be meat for you for thee and for thy servant c. though they might not gather and store it up Vers 12. Six dayes thou shalt do thy work and on the seventh day thou shalt rest c. One reason of repeating this Law here may be well thought to be this to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath yâ—ar but were rather bound more religiously to keep it holy and also besides by placing it amongst the judiciall Laws the magistrate was enjoyned to see that it was kept Vers 13. And make no mention of the names of other gods c. That is let them be so abominable to you that you may detest to make any mention of them that it may be irksome to you to name them or hear them named We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens for we see they are often named in the Scripture The meaning of this Law we may gather from that place of the Apostle Eph. 5. 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you For as the Apostles meaning there is onely that those horrid sinnes should be an abomination to them so here the Lords meaning is onely that they should abhorre all false gods so as to dâ—test their very names and of this detestation of Idols is that spoken Hos 2. 17. I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name Vers 15. And none shall appear before me empty To wit at the feast of unleavened bread and so also at neither of the three feasts whereon they were all bound to appear before the Lord. See Deut. 16. 16 17. Vers 16. And the feast of harvest Called also the feast of weeks or of sevens Exod. 34. 22. And thou shalt observe the feast of weeks c. To wit because it was seven weeks after the former feast upon the fiftieth day following called thereupon Pentecost and it was celebrated not onely in remembrance of the giving of the Law which was given the fiftieth day after their going out of Egypt but also by way of thanksgiving for their harvest and therefore the first bread or loaves of the new fruit was then offered Levit. 23. 16 17. Even unto the morrow after the seventh Sabbath shall ye number fifty dayes c. Ye shall bring out of your habitations two loaves c. as in the end of the Passeover the first eares of corn And the feast of in-gathering which is in the end of the year c. The feast of in-gathering to wit of all the fruits not onely corn which was before inned but all other fruits as wine and olives c. It was also called the feast of boothes or of tabernacles Levit. 23. 24. The fifteenth day of this seventh moneth shall be a feast of tabernacles c. and the time allotted for this feast is said here to be in the end of the year because though Abib was appointed to be the first moneth for the computation of those things that concerned religion as their holy feaâ—ts c. yet the moneth Tisri the seventh in this account was yet the first moneth for their civill affairs and so the feast of tabernacles being kept in this moneth when one year was ended and another began therefore it is said to be in the end of the year Now this feast was kept first in remembrance of Gods favour to them in the wildernesse when they dwelt in boothes Levit. 23. 43. I made the children of Israel to dwell in boothes when I brought them out of Egypt c. And
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
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
and keep the charge of the Lord that ye die not and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day as methinks it is evident Levit. 8. 34. As he hath done this day so the Lord hath commanded to do c. And the continuance of these solemnities seven dayes signified 1. that perfect holinesse which should be in Christ and 2. that the whole course of the priests lives should be consecrated to Gods service See Exod. 12. 15. Vers 31. And seethe his flesh in the holy place That is in the courtyard of the Sanctuary at the doore of the tabernacle for there it was both boyled and eaten Levit. 8. 31. And Moses said unto Aaron and his sonnes Boil the flesh at the doore of the tabernacle of the congregation and eat it with the bread c. See Exod. 28. 43. Vers 33. But a stranger shall not eat thereof c. That is none but themselves in other peace-offerings the offerer did eat of it here was no offerer but the priest Vers 34. Then thou shalt burn the remainder with fire Which was done 1. to maintain the peoples reverence toward them by letting them see that they were not to be usedbut in holy uses 2. to prevent the superstitious abuses of them Some peace-offerings might be eaten the next day Levit. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten Onely those which were offered for a thanksgiving were to be eaten the same day whereby it may seem that these of the priests were principally for that end See Exod. 12. 10. Vers 35. Seven dayes shalt thou consecrate them See the note above upon ver 30. Vers 36. And thou shalt offer every day a bullock for a sinne-offering for atonement c. This is meant of the same bullock mentioned before ver 10. which was offered for a sinne-offering for the priests Nor doth it follow that there were not two rammes also offered on each of the seven dayes of the priests consecration because it is here onely expressed that there should be a bullock offered on each of these seven dayes For this concerning the sinne-offering is onely repeated to shew that this sinne-offering was not onely for the priests but also to purifie the altar to make an atonement for the altar and to sanctifie it as it is expressed in the following verse Now an atonement is said to be made for the altar not because there was any sinne in the altar but because it was hereby now so perfectly purified and sanctified according to Gods institution that men might without sinne offer sacrifices thereon Vers 37. Whatsoever toucheth the altar shall be holy Some understand this clause thus that none but holy persons might touch the altar but rather it is meant of the sacrifices that were to be offered on this altar that whatsoever should according to Gods institution be offered thereon should be accepted as holy to the Lord the altar sanctifying the sacrifice that was laid thereon according to that which our Saviour saith Matth. 23. 19. Ye fools and blind whether is greater the gift or the altar that sanctifieth the gift Vers 38. Two lambs of the first year day by day continually This was the daily ordinary sacrifice and it was 1. to signifie that the death of Christ the true lambe was available to the Church from the first morning of time to the evening of the same 2. to shew what continuall need they had of reconciliation through Christs bloud applied by faith 3. to sanctifie the morning and evening prayers of the Church by the interceding sacrifices of the Mediatour Vers 40. And with the one lambe a tenth deal of flower mingled with the fourth part of an hin of beaten oyl c. By a tenth deal of flower is meant the tenth part of an ephah or bushell as is expressed Num. 28. 5. which is called an Omer Exod. 16. 36. and by the fourth part of an hin of oyl wherewith the floure was mingled and the fourth part of an hin of wine which was for a drink-offering a pint and an half of each is meant for the hin contained six pints and so the fourth part of an hin was a pint and half Now this meat-offering and drink-offering added to the dayly sacrifice was to shew that Christ by his oblation of himself for us becomes not onely redemption but also food gladnesse and chearing comfort to us yea all in all And the sweetnesse of these things floure and oyl and wine signified both how pleasing to God the sacrifice of Christ should be and also what care was required of Gods people to make their sacrifices by true faith and repentance wherein God delights a sweet savour unto God without which their externall sacrifices must needs be unsavory and such things as could not be likely to please him Vers 42. Where I will meet you to speak there unto thee That is in the tabernacle from the mercy-seat Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee Wherein we have the reason given why it was called the tabernacle of the congregation namely because there the Lord did by glorious signes witnesse his presence and make known by Moses his will unto them meeting them and making a covenant with them See Exod. 40. 34. Levit 9. 13 24. Vers 43. And the tabernacle shall be sanctified by my glory That is the glorious signes of his glorious presence CHAP. XXX Vers 1. ANd thou shalt make an altar to burn incense upon c. Besides that the Lord did hereby adorn the service of the tabernacle to work the greater reverence in the hearts of the people and did teach them how carefull they should be of defiling their service with any unclean thing it did also signifie that by Christ not onely the whole legall service but particularly also the Saints prayers are wondrous sweet and pleasing to God Revel 8. 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne Psal 141. 2. Let my prayer be set forth before thee as incense Rev. 5. 8. And golden vials full of odours which are the prayers of the Saints Vers 2. The horns thereof shall be of the same See the notes upon Exod. 27. 2. Vers 3. And thou shalt overlay it with pure gold c. Shadowing Christ in both his natures his deity yielding glory to his humanity hence it is called the golden altar Numb 4. 11. as the other is called the brazen altar Exod. 38. 30. And thou shalt make unto it a crown of gold round about Which served as an edge to
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
the Lord would immediately set them apart as his peculiar portion to be his Ministers in the sacred service of the tabernacle Vers 30. Ye have sinned a great sinne and now I will go up to the Lord. Though Moses had already before so farre prevailed with the Lord by his prayers that he would not presently destroy all the people as at first he threatned and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people yet considering that the Lords anger might still be great against theÌ„ and that he might still proceed further in punishing those that had sinned against him he resolves yet further to intercede for them with which he first acquaints the people remembring them withall of the greatnesse of their sin that so they might repent seriously of their sinne and thereby be made more capable of Gods favouâ— Peradventure I shall make an atonement for your sinne Words that imply a difficulty though good hopes to obtain Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph See also Josh 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them or whether he would be satisfied with what was done Vers 31. And Moses returned unto the Lord c. It seems that this was another going up unto God then when he stayed there fourty dayes and fourty nights the second time for this was the morrow after the Levites had slain three thousand of the people and many things came between his second solemn going up unto God which is rehearsed in the next chapter Vers 32. And if not blot me I pray thee out of 〈◊〉 book which thou hast written When Gods decree of election unto life everlasâ—â—nâ— is callâ—â— the book of life as Phil. 4. 3. and in many other places it is a metaphoricall expression wherein the Scripture speaks of God after the manner of men Now when Moses here saith that if God would not forgive the sinnes of this people he desired that himself might be rather blotted out of the book of life we cannot hence inferre that Gods decree can be changed or that those that are elected unto life may notwithstanding perish everlastingly or that Gods justice will admit of the punishing of a righteous person together with the wicked for in this speech Moses seeks onely to expresse not what he thought might be but what he could wish might be if thereby the saving of Gods people might be procured to wit that out of his sorrow for the rejection of this people his zeal for Gods glory and his great affection to his brethren he could wish himself deprived of heavenly glory that they might be again received into favour This is all that Moses intended in these words onely being carried away with the strength of his affections and vehemency of his desires he expresseth this by a way of request If not blot me I pray thee out of the book which thou hast written And thus generally is this speech of Moses understood But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world out of which Moses desires to be blotted that is to be cut off by the hand of God rather then the people should be cast off which he had so miraculously delivered out of their bondage in Egypt And herein Moses then dealt as a figure of our Mediatour who laid down his life for his sheep John 10. 15. And redeemed us from the curse of the law being made a curse for us Gal. 3. 13. Vers 33. Whosoever hath sinned against me him will I blot out of my book This also is spoken of God after the manner of men the meaning is onely that such and onely such should not be numbred among the elect Psal 69. 28. Let them be blotted out of the book of the living and not be written with the righteous Or that such onely should be cut off by Gods revenging hand Vers 34. Therefore now go lead the people unto the place of which I have spoken unto thee behold mine angel shall go before thee c. Here God yields not to destroy for the present those that had sinned having before onely yielded not to destroy all the people yet withall hâ— addes that he will not yield to go amongst them as formerly he had promised but he would onely send his angel to go before them concerning which angel see before the notes upon Exod. 23. 20. Neverthelesse in the day when I visit I will visit their sinne upon them I will spare them at this time but when I begin to punish I shall reckon with them for this sinne also Vers 35. And the Lord plagued the people c That is as he threatned in the former verse in future times he punished them for this sinne also or else it may be meant of the punishment the Levites inflicted on them CHAP. XXXIII Vers 2. ANd I will send an angel before thee c. God here promiseth Moses that he would send an angel before them but withall addes that he would not go up himself in the midst of them as before he had promised Some hold that the angel here meant is a created angel not that angel of the covenant of whom he had spoken before chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day and in a pillar of fire by night by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan I see not how we can understand it of a created angel but that it must be meant of the Sonne of God as before However that which God here refuseth to do for them I conceive is the dwelling amongst them in his tabernacle with those signes of his gracious presence concerning which he had formerly given direction to Moses His angel he would send as he had promised to conduct them to Canaan and to drive out the inhabitants before them this he might do for any people and this because he had promised it to Abraham he would do for them but to acknowledge them again for his people and to testifie that by his dwelling in the midst of them to wit in his tabernacle that he would not grant Vers 3. Lest I consume thee in the way This is also spoken of God after the manner of men who are most provoked when they are present to see the wrong done them and indeed the nearer a people are unto God the lesse will he indure their rebellion against him Vers 5. I will come up in the midst of thee in a moment and will consume thee To wit if thou dost not truly repent of the wickednesse wherewith thou hast provoked me Though God had granted to Moses
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
shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his
should be cut off from their people that is put to death if they did it unvvittingly a sacrifice of atonement vvas appointed for them chap. 5. 2. but if they did vvilfully and presumptuously thus profane Gods holy things they vvere to be cut off by the civill Magistrate And hereby also vvas shaddovved forth that those that bear the name of Christ and professe themselves Christians and yet continue in their sinnes and hate to be reformed destruction shall be their end neither vvill God reckon them amongst his people and more particularly vvhoever partake of the signes and seals of grace unvvorthily do eat and drink judgement to themselves 1. Cor. 11. 27 28 29. Vers 23. Ye shall eat no manner fat of ox of sheep or of goat See the note upon Levit. 3. 17. Vers 24. And the fat of the beast that dieth of it self c. may be used in any other use Herein I conceive is implyed that such fat of beasts fit for sacrifices when killed at home for their private uses might also be imployed in other uses though iâ— might not be eaten for else what did they do with it It were absurd to think it was cast away and lost so that I understand these words as if it had been said even the fat of such beasts when they die of themselves c. may be used in any other use not onely when they are killed for meat but when they die of themselves And hence some conclude that though the touch of such carcases did render a man unclean yet the touch of the fat of those dead beasts that died of themselves did not defile them Vers 29. He that offeâ—eth the sacrifice of his peace-offerings unto the Lord shall bring his oblation c. That is he that shall offer a sacrifice of peace-offerings unto the Lord he shall himself with his own hands present that part which is to be un oblation unto the Lord to wit the fat with the breast and the right shoulder as is expressed in the following verse Because their peace-offerings they might eat iâ— the camp and afterwards in any part of Jerusalem so the place were clâ—an there might be some danger lest the people should think that their peace-offerings might be killed in any place and therefore for prevention hereof this law is here added that they must bring their peace-offerings unto the Lord and there the Lords and the priests portion must be giâ—en them before they themselves eat of them CHAP. VIII Vers 6. ANd Moses brought Aaron and his sonnes and washed them with water Namely at the brasen laver which was made for that purpose Vers 7. And he put upon them the coat c. That is the undermost garment which was made of fine linen and girded to him with a girdle of needle-work concerning which and the rest of the holy garments of Aaron here mentioned there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus There was also linen breeches made for the priests Exod. 28. 42. bâ—t those were not appointed to be put on at their consecration Exod. 29. but the priest was to put them on himself when he was to execute his office and therefore they are not â—ere mentioned Vers 10. And Moses tooâ— the anointing oyl and anâ—â—nted the â—aberâ—â—cle c. See the notes upon Exod. 30. 26. Vers 11. And he sprinkled thereof upon the altâ—r seven times c. He did not onely anoint the altar as he did other things but also sprinkle it seven times with the oyl of consecration because it was consecrated to more speciall use then other parts of the taberhacle namely for the holy sacrifices Vers 14. And he brought the bullock for the sinne-offering c. Concerning those rites of consecrating the prieâ—â—s see the severall notes upon the 29. chapter of Exodus Vers 15. And poured the bloud at the bottom of the altar and sanctified it c. See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it Mat. 23. 19. Here is noâ—mention made of sprinkling bloud seven times before the Lord nor of the altar of incense as in other sinne-offerings for the priest Levit. 4. 7. The reason is because there the sacrifice was intended for some speciall sinne of the priest being then consecrated but here for sinnes in generall of priests not yet consecrated and indeed not so much for the expiation of their sinnes as the consecration of their persons CHAP. IX Vers 1. ANd it came to passe on the eighth day that Moses called Aaron and his sonnes c. That is on the very next day after the seven dayes of the priests consecration were ended whereof mention was made in the 33. verse of the foregoing chapter as is evident also by that which the Prophet Ezeklel saith in his allusion to this Ezek. 43. 26 27. Seven dayes shall they purge the altar and consecrate themselves and when these dayes are expired it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar c. What day of the moneth this was done is not expressed Evident it is that the tabernacle was erected on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the severall Laws concerning the sacrifices set down in the first chapter of this Book as is noted Lev. 1. 1. After this Moses performed all that was injoyned him for the consecrating of Aaron and his sonnes and for the anointing and sanctifying of the tabernacle and all that was therein wherein seven dayes were spent and then the next day after Aaron and his sonnes entred upon the executing of the priests office as is here related Indeed some hold that the seven dayes of the consecration of Aaron and his sonnes were before the first day of the first moneth when the tabernacle was reared up by Moses and that because the Princes offered on that very day when the altar was anointed by Moses Numb 7. 1 10. which they conceive was done at the same time when the tabernacle was erected and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood But this opinion is grounded upon a double mistake to wit that the altar was anointed by Moses the same day the tabernacle was erected and that the Princes sacrifices were offered on the same day whereon the altar was anointed which indeed cannot be truly inferred from that forecited place in the 7. of Numbers as shall be shown in the notes there All that can be said concerning the day when Aaron and his sonnes entred upon the execution of their priesthood is that it was the very next day after the seven dayes of their consecration were ended Vers 2.
And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
Numb 9. 6. And there were certain men who were defiled by the dead body of a man that they could not keep the passeover on that day and they came before Moses c. Vers 2. These are the beasts which ye shall eat among all the beasts that are on the earth No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first whence is that direction given to Noah immediately before the floud Gen. 7. 2. Of every clean beast thou shalt take to thee by sevens the male and his female and of the beasts that are not clean by two the male and his female But this was then onely in respect of sacrifices for eating or not eating it seems they had then no distinction of clean or unclean beasts Gen. 9. 3. Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this law the Israelites are forbidden the eating of divers meats both flesh and fowl and fish as unclean And that first to move this stubborn people to absolute obedience and to depend upon Gods word and will in all things whatsoever yea even in their veâ—y meat and secondly by restraining them from that which was usually eaten amongst the Gentiles to put them in mind of the difference which God had put betwixt them and all other nations reputing them of his mercie as clean and all other nations to be unclean and to teach them what speciall purity God required in them above other nations as his own peculiar people And therefore we see that the Apostle reckons this amongst the legall shadows Col. 2. 16 17. Let no man judge you in meat or in drink c. which are a shadow of things to come but the body is of Christ. And after the death of Christ when the partition-wall was broken down and believers of all nations were taken in to be Gods people no lesse then the Jews the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats Act. 10. 15. did also as in a figure covâ—rtly signifie unto him not to count the Gentiles unclean but to go unto them and to preach the Gospel to them as well as to the Jews Vers 3. What soever parteth the hoof c. Why these are allowed as clean others forbidden as unclean I think no sound reason can be given but Gods good will and pleasure and his power to give what laws he pleaseth unto his people The most probable mysticall reasons given are these First that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it not carually but spiritually 1. Cor. 2. 14 15. But the carnall man receiveth not the things of the spirit for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall indgeth all things c. Secondly that the chewing of the cud signified the serious meditation of the law of God day and night Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night For that is the food of our souls Amos 8. 11. Behold the day is come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the words of the Lord. And therefore having received this our food we should repeat and recall it to mind Mal. 4. 3. Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israâ—l with the statutes and judgements 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things and keep the ordinances as I delivered them to you For which the men of Berea are commanded Acts 17. 11. These were more noble then those of Thessalonica in that they received the word with all readinesse of mind and searched the Scriptures dayly whether those things were so Yea as much as in us lies we should have the word of God â—ver in our mouthes Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up And thirdly that the requiring of both these joyntly did signifie that God is not content with them that cleanse themselves by halves but will have us clean throughout both within and without See 2. Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selve's from all filthinesse of the flesâ— and spirit c. Vers 8. And their carcase shall ye not touch c. Not onely eating but touching also is forbidden to teach us to refrain from all fellowship in evil Esa 52. 11. Depart ye depart ye go ye out from thence touch no unclean thing go ye out of the midst of her be ye clean c. Vers 9. Whatsoever hath sinnes and scales in the waters c. See the note above upon vers 3. Those fish that have â—innes and scales being a brighter and more cleanly sort of fish not so much delighting in the mud as others were the fitter to signifie the purity that God required in his people Vers 10. And of any living thing that is in the waters c. This is added to exclude shelfish and sea-monsters that do not swimme like fish c. Vers 13. The Eagle the Ossifrage and the Ospray c. These and the most of the fouls here reputed unclean are ravenous such as live by rapine and unclean food and were the fitter to signifie how farre Gods people should be from oppression rapine and all uncleannesse of sinne whatsoever Both the Ossifrage and the Ospray here mentioned are severall sorts of Eagles the Ossifrage by interpretation is bone-breaker somewhat bigger then the ordinary Eagle and much of the same kind the Ospray hath her name in the Originall from her strong eyes and limbes for she is able to look upon the sunne and by that tryeth her young as Writers report it seems to be the Sea-eagle that from on high espieth fishes in the sea and lakes and falling violently upon the water takes them Vers 15. Every Raven after his kind As the Crows Choughes Rooks Caddaws Pyes c Vers 16. And the Owl and the night-Hawk and the Cuckow c. Amongst other birds forbidden them as unclean all the severall sorts of Owls are here mentioned as the Howlet mentioned in the first place under that common name the Owl and the night-Hawk or night-Raven and the little Owl vers 17. that is the Scrichowl and the great Owl which is a kind of Owl that dwelleth in deserts and solitary places whence is that of the Prophet Psal 102. 6. I am like an Owl or the great Owl in the desert Now these being all night-birds that cannot endure the light
whether upon washing it will change colour or no for if the colour were not changed by washing the garment must be burnt though it did not spread verse 55. Because that was a sigâ—e that it did fret inward Vers 56. Whether it be bare inward or without That is whether the plague be on the inside of the garment or on the out side CHAP. XIV Vers 2. THis shall be the law of the leper in the day of his cleansing c. The solemn rites for cleansing the leper were for two ends so ordained of God 1. To shew how the Lord abhorred the spirituall uncleannesse of sinne since the leper might not after his pollution be received again into the camp though healed without a sacrifice of reconciliation were first offered up for him 2. That the leper might testifie his thankfulnesse to God who had removed so heavie a judgement from him whence is that of Christ to the leper he healed Matth. 8. 4. And Jesus said unto him See thou tell no man but go thy way shew thy self to the priest and offer the gift that Moses commanded for a testimony to them Vers 3. And behold if the plague of the leprosie be healed in the leper When God had healed the leprosie then the priest was to pronounce him clean and so it is God onely that forgives sinnes the minister is onely to pronounce according to that which God hath done nor can absolve any whom God hath not absolved Vers 4. Then shall thepriest command to take c. two birds alive and clean cedar-wood and scarlet and hysop The birds must be clean birds to wit either doves or turtles commonly used in sacrifices or sparrows as some translate the word here or any other clean fowls such as all are save those excepted Levit. 11. 13. c. Onely they must not be of a tame kind but such as used to fly in the open field vers 7. The cedar which the priest here was injoyned to take was a cedar-stick which was to be a handle for the sprinkle and it was to be of cedar-wood as most conceive because the nature of this wood is that it corrupts not but preserveth other things from putrefaction and so hereby was signified the perfect healing of the leprosie which before corrupted and putrified the body Yet I rather think there was a respect had as in the scarlet to the reddish colour of it which made it the more suitable for this work the chief drift whereof was to signifie the cleansing of the sinner by the bloud of Christ The scarlet was a scarlet thred or lace used to bind the sprinkle to the cedar-stick And the hysop was appointed for the sprinkle being fit for that use and withall the fragrant smell of this herb might signifie that the evil savour of the leprosie was gone away Vers 5. And the priest shall command that one of the birds be killed in an earthen vessell over running water That is over an earthen vessell that hath running water in it And as the bloud of the killed bird signified the bloud of Christ so the earthen vessell the basenesse and infirmity of the ministers by whom this bloud is presented unto men in the preaching of the Gospel 2. Cor. 4. 7. But we have this treasure in earthen vessels that the excellency of the power might be of God and not of us Now because the bloud of the bird of it self would not have sufficed to dip the living bird and the sprinkle in therefore it was mixed with water but it must be the purest and most cleansing water running water that is spring water because it signified the cleansing of the sinner by Christs bloud who came not by water onely but by water and bloud 1. Joh. 5. 6. Vers 7. And he shall sprinkle upon him that is to be cleansed c. The sprinkling of this bloud signified the applying of Christs bloud to the cleansing of the sinner which is therefore called the bloud of sprinkling that speaketh better things then that of Abel Hebr. 12. 24. Why it was done seven times see the note upon Levit. 4. 6. And shall let the living bird loose into the open field The letting of the living bird loose figured the deliverance of Christ from death Who though he was crucified through weaknesse yet he liveth by the power of God 2. Cor. 13. 4. being put to death in the flesh but quickned in the spirit 1. Pet. 3. 18. and of all such as are cleansed from their sinnes by his bloud and therefore particularly it represented the condition of the leper now cleansed who being civilly dead and buried was now as the bird let loose to live amongst his fellows and restored again to the communion of Saints And why was this by virtue of the bloud of Christ wherein figuratively he was dipped Vers 8. And he that is to be cleansed shall wash his clothes c. That no part of the filth issuing from his leprosie might remain upon him he was to wash both his garments and his flesh and because washing could not sufficiently cleanse the hair of his body therefore all the hair of his body must be clean shaved off and this was done the first day of his cleansing which signified how exactly every one that hath hope of being cleansed by Christ must labour to purifie himself even as he is pure 1 John 3. 3. And after that he shall come into the camp and shall tarry abroad out of his tent seven dayes That is after he hath the first time washed himself and shaved off his hair he shall be admitted into the camp town or citie but yet he shall not go into his tent or dwelling-house but shall tarry abroad to wit in some place or house appointed for that purpose where he was to continue for seven dayes apart by himself which was I conceive because as yet he was not perfectly cleansed and therefore was not familiarly to converse with others as formerly no not with them of his own family Vers 9. And it shall be on the seventh day that he shall shave all the hair off his head The reiteration of these ceremonies the second time on the seventh day may imply how exactly carefull we should be to cleanse our selves from all filthinesse of sinne and withall how hardly we are brought either to hate sinne or acknowledge Gods mercy as we should do Vers 10. And on the eighth day he shall take two he-lambs without blemish and one ew-lamb c. The two he-lambs were the one for a trespasse-offering verse 12. the other for a burnt-offering as is evident verse 19 20. See also Levit. 1. 10. The ew-lamb was for a sinne-offering Levit. 4. 32. And three tenth deals of fine flowre for a meat-offering mingled with oyl and one log of oyl These three tenth deals were three homers or pottles three tenth parts of an ephah or bushell as is before noted upon Exod. 29. 40. and the log
were not given in any interim of time before this Vers 2. Speak unto Aaron thy brother that he come not at all times into the holy place c. That is not whensoever he pleaseth but onely once a year as I have appointed Exod. 30. 10. namely to minister at other times both he and his sonnes might and did enter at the taking down of the tabernacle but not to minister And this was thus appointed first to teach them to have a most reverend respect of Gods presence and secondly that hereby more evidently might be represented that one particular sacrifice of the sonne of God once offered as the Apostle hath noted Heb. 9. 7 8. But into the second went the high priest alone once every year not without bloud c. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing and again vers â—1 12. Christ being come an high priest of good things to come by a greater and more perfect tabernacle c. by his own bloud he entred in once into the holy place having obtained eternall redemption for us For I will appear in the cloud upon the mercy-seat This is added as a reason why the high priest might not enter into the most holy place whenever he pleased but onely once a year which was on the tenth day of the seventh moneth and that in the manner as is here appointed to wit because the Lord would there appear in the cloud upon the mercie-seat The conceit of the Papists That God appeared there in an humane shape upon the mercie-seat hath no ground for it in the text Nor do we any where reade that God did ever so appear in the tabernacle either to the high priest or to Moses himself All that is heâ—e said is that God would by a cloud upon the mercie-seat testifie his presence which whether it were the cloud raised by the smoke of the incense which the high priest was now to bring with him or any other cloud alwayes abiding upon the mercy-seat we need not inquire Sufficient it is that we know hereby that God did testifie his presence and doubtlesse in some glorious manner upon the mercy-seat and therefore the high priest might not when he would go in thither but onely once a year and then with the smoke of incense ascending from his censer that might darken the glory of that forementioned sight of Gods presence for the safety of the high priest Vers 3. With a young bullock for a sinne-offering c. Namely for himself vers 6. But withall we may observe that besides the fire-sacrifices here expressed he offered also on this day two lambes for the dayly burnt-offering Numb 28. 3. and one bullock one ramme and seven lambes for a burnt-offering and one he-goat for a sinne-offering besides the goat mentioned vers 5. as is particularly expressed Numb 29. 7 8 11. Here these onely are expressed which concerned the solemnity of his going into the most holy place the other were sacrifices appointed for the day and offered in the remainder of the day when the solemnities which â—ad respect to his entring into the most holy place were wholly finished Vers 4. He shall put on the holy linen coat c. Some Expositours conceive that these holy linen garments here spoken of were those mentioned Exod. 28. 39. which the high priest wore under his other rich attire and that together with these here mentioned all his other garments are to be understood also But because it is expresly said vers 23. that when Aaron returned out of the most holy place into the tabernacle of the congregation he should put off the linen garments which he put on when he went into the holy place and should leave them there therefore I rather conceive with others that these were other plain linen garments like those that were made for the inferiour priests Exod. 39. 27 28. And that the high priest did wear these onely when he went into the most holy place as being reserved for this peculiar service and did therefore put them off again when he came out from thence as it is said verse 23. Yet was not this thus ordered because this day of expiation when the priest went into the holy of holies was a fasting day verse 29 30. and therefore it was not fit that he should wear now his glorious garments for after he was come back out of the most holy place and had put off these linen garments verse 23. he put on his other glorious attire and wore them in the remaining service of the day But other reasons are given for this by Expositours more probably as 1. that it was to teach the people thereby that his rich attire was onely for their sakes that in them they might behold him as representing the person of the Messiah richly adorned with all righteousnesse and grace and not that God was delighted with such rich garments and so he left them off when he went into the place of Gods speciall presence and 2. that in this plain attire he might be a figure of the base estate of Christ upon earth and how he should without worldly glory perform the work of our redemption Vers 6. And Aaron shall offer his bullock of the sinne-offering In what time and manner this was done see vers 11. Vers 8. And Aaron shall cast lots on the two goats Which signified that God would accept no sacrifice but what was of his own chusing and that in the work of our redemption by Christ nothing should be done but what Gods hand and his counsell had determined Act. 4. 28. Vers 12. And he shall take a censer-full of burning coals of fire c. Here we see what the high priest was to carry along with him when he went within the vail to wit 1. a censer-full of burning coals of fire from off the altar before the Lord that is from the altar of incense and 2. his hands full that is two handfull of sweet incense beaten small to burn upon the coals as soon as ever he entred within the vail and 3. the bloud of the sinne-offerings for though that be not mentioned here yet that he carried the bloud along with him is evident verse 14 15. both of the bullock his own sinne-offering and the goat the peoples sinne-offering Vers 13. And he shall put the incense upon the fire c. As the way was prepared into the most holy place by the cloud before the bloud was sprinkled so Christ before he entred with his own bloud into the most holy place of heaven prepared his way by prayer John 17. And this also signified that the incense of Christs prayers and mediation should ascend into heaven before God for his Church Heb. 9. 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now
to appear in the presence of God for us So also Revel 8. 3 4. And another angâ—l came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the angels hand Vers 13. That the cloud of incense may cover the mercy-seat c. Whereby they were taught how formidable the majesty of God was and with what reverence we ought to present our selves before him Vers 15. Then shall he kill the goat of the sinne-offering c. We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people for the bloud of this goat as it is said here was also sprinkled before the mercy-seat and had he gone in once with the bloud of his own sinne-offering and then came out and killed this goat for a sinne-offering for the people and gone in again to sprinkle the bloud of that before the mercy-seat then had he gone in twice on this day within the vail which is expressely against that of the Apostle Heb. 9. 7. But into the second went the high priest alone once every year not without bloud which he offered for himself and for the errours of the people These words therefore then shall he kill the goat of the sinne-offering do onely intend that he killed the bullock first for himself vers 11. and then this goat for the people for both of them were killed before he entred into the most holy place Vers 16. And he shall make an atonement for the holy place As being defiled though not in it self yet in regard of the peoples guilt partly by reason of any unwitting approching to the sanctuary when they were not legally clean and partly by reason of all other their sinnes whereby appears the horrour of sinne for though the people never went into the holy place much lesse into the most holy yet were the altar ark and Sanctuary defiled in the sight of God by their sins and could not be cleansed without bloud So our sinnes do defile Gods Church and most holy ordinances and do ascend into heaven it self whereinto we can have no entrance but by bloud See Heb. 9. 7 11 12. Vers 17. And there shall be no man in the tabernacle of the congregation c. That is neither of the priests nor people neither in the holy place nor in the court of the tabernacle for else why is it said no man since the people at no time used to come into the holy place The reasons of this were two 1. As by way of chastisement and for their humiliation they were all excluded from the places and holy things till they were purged from the uncleannesse which they had contracted by their sinnes 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God Vers 18. And he shall go out unto the altar that is before the Lord. That is the altar of incense See Exod. 30. 10. Vers 21. And Aaron shall lay both his hands upon the head of the live goat This is the onely unbloudy sacrifice which was appointed in the Law yet was it not if it be well considered wholly without bloud For this and the goat which was killed was indeed but one sacrifice the one representing Christ dying for our sinnes the other Christ rising again for our justification Rom. 4. 25. the one the price paid for our redemption the other the effect thereof that God laying our sinnes upon Christ had removed our sinnes farre away from us See Psal 103. 12. As farre as the East is from the West so farre hath he removed our transgressions from us Vers 21. And shall send him away by the hand of a fit man into the wildernesse That is a man who for ability of body knowledge of the way and sufficiency for this service was chosen and in readinesse as appointed hereunto Vers 22. And the goat shall bear upon him their uniquities unto a land not inhabited That so the place might signifie that by Christ sinne is removed farre away even from all mankind that will believe in him Besides it might signifie that Christ was not onely put to death for our sakes but also forsaken in a manner of God cast off and left in a forlorn and comfortlesse condition Vers 24. And he shall wash his flesh with water in the holy place To wit because he had touched the goat upon which the sinnes of the people were laid The Hebrews say that this washing was not as at other times in the laver of brasse but in some vessell which stood in the Sanctuary which seems probable because after this done he is said to come forth that he might offer the burnt-offerings in the court And put on his garments c. The garments which he was now to put on were his ordinary high priests garments See the note above upon ver 4. And the burnt-offerings here appointed to be offered by him were the rammes mentioned ver 3. and ver 5. Vers 26. And he that let go the goat c. shall wash his clothes and bathe his flesh in water and afterward come into the camp Being unclean till the evening is not here mentioned as I conceive because it was usually evening ere they returned from these services or else in these cases they might presently come into the camp to bring back word that they had done what was injoyned Vers 29. In the seventh moneth on the tenth day of the moneth ye shall afflict your souls c. To wit by fasting and abstinence from all fleshly delights as also by the duties of inward humiliation and contrition and therefore was this day called their fast Sailing was now dangerous because the fast was now already past Act. 27. 9. And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sinnes of the people and was therefore called the day of atonement Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the moneth at even but the tenth day it was that was allotted for this service On this day the Jubile was also proclaimed of which see chap. 20. 8 9. As likewise for the extraordinary sacrifices of this day see Numb 29. 7 11. CHAP. XVII Vers 3. WHat man soever there be of the house of Israel that killâ—th anoâ— c. Namely with an intent of offering it as a sacrifice to the Lord It is not meant of oxen lambes or goats killed for their own private uses
is his sister and therefore he might not uncover her nakednesse Vers 10. The nakednesse of thy sonnes daughter c. And so other of further descent how much more then his next daughter though she be not named Vers 11. The nakednesse of thy fathers wives daughter c. That is the daughter of thy father not the daughter of thy mother See above vers 9. Vers 16. Thou shalt not uncover the nakednesse of thy brothers wife To wit except in that speciall case when a man deceasing without children his nexâ— brothâ—r by an expresse exception of the law Deut. 25. was to marry the wife of the deceased and to raise up â—eeâ— unto his brother as Onan the soâ—ne of Judah did Gen. 38. 8. Vers 18. Neither shalt thou take a wife to her sister to vex her c. This is all one with one wife to another as it is translated in the margin of our Bibles as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister as it is directly in the Hebrew words that is one another Though the ordinary exposition be that this is meant of sisters that man having married any woman must not afterward marry her sister to vex her c. yet these reasons so farre sway me that I cannot but understand it of any two women First because incest with sisters is above forbidden vers 9. 11. Secondly because polygamie is no where else forbidden if not here unlesse to the King Deut. 17. 16. Thirdly because the following words cannot unlesse extremely forced be brought to agree with that exposition of sisters for would not the marriage of her husband with another woman vex her as much as with her sister happely more And why is it added in her life as if it were lawfull for a man to marry his wives sister after his wives decease those things winne me to think that it is meant of any two women Vers 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart c. To wit though she be thy lawfull wife Vers 21. And thou shalt not let any of thy seed passe through the fire to Molech Molech was an idol worshipped by the Ammonites and other heathen called also Moloch Amos 5. 26. But ye have born the tabernacle of your Moloch and is thought of some to be the starre Saturn the highest or the Sunne the chief of the Planets thence called the starre of your God Amos 5. 26. And it is derived of Melech which signifies a Prince or King It is thought by many to bâ— the same idol that is ordinarily in Scripture called Baal which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Jer. 19. 5. They built also the high places of Baal to burn their sonnes with fire for burnt-offerings unto Baal c. chap. 7. 31. And they have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes their daughters in the fire c. chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes for some burned them to death or at least killed them and then burnt them on their altars for so it is said of Ahaz 2. Chron. 28. 3. He burnt incense in the valley of Hinnom and burnt his children in the fire c. and of the Israelites in generall Psal 106. 37 38. They sacrificed their sonnes and their daughters unto devils and shed innocent bloud But some onely made them to go through between two fires as a signe of their consecration This sinne is here forbidden amongst whoredomes and incests because as all idolatry is spirituall fornication so this especially because their seed was here given away unlawfully which iâ— therefore called a going a whoring after Molech Levit. 20. 3 5. But though this idol be here named yet under this the like wicked service to any idol is forbidden Nâ—ithâ—r shalt thâ—u profane the name of thy God This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech to wit because it would be a vild profanation of Gods holy name and that first in regard it would be an horrible vilifying of the Lord God to forsake him and yield such â—onour to such a base idol-god and secondly because horrible wickednesse in a people called by his name that is called the people and servants of God would be a dishonour to God and would cause the name of God to be blasphemed even among the Gentiles Vers 24. For in all these the Nations are defiled which I cast out before you That is with all these incestuous mixtures the Canaanites defiled themselves and so provoked me to cast them out of the land and therefore take you heed that you do not provoke me by the same sinnes Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature because the Lord abhorred the heathen that had no other law and punished them so severely for these very sinnes Vers 26. Ye shall therefore keep my statutes and my judgements The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word to walk in these evil courses whereinto the heathen fell because they lived in darknesse CHAP. XIX Vers 3. YE shall fear every man his mother and his father Because the mother is usually most despised the Lord injoyns the fear of the mother in the first place And keep my Sabbaths Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family who are to take care that children and servants profane not Gods holy day therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath The meaning is that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths and not to resist them in it Vers 6. It shall be eaten the same day ye offer it and on the morrow That is if it were a peace-offering for a vow or a freewill-offering otherwise if it were for a thanksgiving it was to be eaten the same day Levit. 7. 15. And the flesh of the sacrifice of his peace-offeringâ— for thanksgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning And so that which was left of the one was to be burnt the second day and that which was left of the other upon the third which must needs make them more willing to call the poore to
time to sow your seed c. Vers 6. Neither shall the sword go through your land That is ye shall live in peace and shall not be destroyed by the sword of your enemies But yet some Expositours hold that this phrase is here used of the sword going through the land because armies of souldiers are wont to destroy countreys not onely by fighting against them but also by going through them Vers 10. And ye shall eat old store and bring forth the old because of the new That is you shall have such store of old corn even when your new corn is gathered in that you shall not need presently to be spending the new but may still live upon the old store and yet withall your new harvests shall be so plentifull that of necessity you must empty your barns of old corn that you may have room to lay up the new Vers 16. I will even appoint â—ver you terrour consumption and the burning ague c. These words I will appoint over you imply the unresistablenesse of the judgement because those diseases should come with power and authority from God upon them and so should consume their eyes c. as indeed such diseases being in extremity do oft weaken and darken the sight Vers 19. And I will break the pride of your power That is I will break your exceeding great strength wherein you are wont to pride your selves Vers 20. And your strength shall be spent in vain c. That is though you spend your strength with excessive toyling and moyling in plowing and manuring your ground all will be to no purpose for still your land shall not yield her increase Vers 26. And when I have broken the staff of your bread ten women shall bake your bread in one oven This is mentioned as a signe or effect of the great scarcity of bread that should be in the land that one oven should contain the bread of many families Bread is here called the staff of bread because it strengtheneth mans heart Psal 104. 15. because it is the chief prop and support of mans life So that by breaking the staff of bread is meant the depriving them of this stay of their life by bringing famine and penury upon them as it is evident in other places Moreover he called for a famine upon the land he brake the whole staff of bread Psal 105. 16. and Ezek. 4. 16. Sonne of man behold I will break the staff of bread in Jerusalem that they may want bread and water and of this judgement this is mentioned as a notable effect that ten women that is many families should bake their bread in one oven for ten in the Scripture doth often signifie many as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight This is reckoned as another great signe of scarcity and want that tâ—e baker should deliver them their bread by weight So it is said Ezek. 4. 16. I will break the staff of bread in Jerusalem and they shall eat bread by weight and with care and they shall drink water by measure and therefore of him whom S. John saw riding upon a black horse which was famine Rev. 5. 6. it is said that he had a pair of ballances in his hand to wit to measure out bread to men because it should be so scarce And ye shall eat and not be satisfied To wit either because of the small quantity or for want of Gods blessing upon the little which they have for so some expound the staff of bread the strength which by the command of God it hath to nourish our bodyes Vers 30. And cast your carcases upon the carcases of your idols That is upon your idols now mangled and broken to pieces for their broken images are here called the carcases of their idols not because they had life before they were broken to pieces but by way of derision to let them see first what goodly gods they had worshipped that should in that day lie tumbled in a heap together with their dead carcases and secondly to intimate that these their idols were as abominable to God as dead stinking carcases are unto men Vers 31. And I will make your citie waste and bring your Sanctuaries untâ— dâ—solation The tabernacle is called a Sanctuary Exod. 25. 8. and so is the temple also 1. Chron 22. 19. and each of them for the severall distinct places in them the outward court the holy and most holy place was called plurally Sanctuaâ—ies Jer. 51. 51. For strangers are come into the Sanctuaries of the Lords house And besides the Synagogues may be in this word Sanctuaries comprehended alsâ— Vers 34. Then shall the land enjoy her Sabbaths c. As resting from â—â—llage from which she should have rested on the Sabbaths but could not be permitted because of their covetousnesse as also from bearing such wicked wretches under the burthen of whom whilst the earth lay groning it could not enjoy her Sabbaths as she ought for where there is not a resting from sinne the Sabbaths are not truly kept CHAP. XXVII Vers 2. SPeak unto the children of Israel and say unto them c. The Lord having given them laws hitherto concerning the necessary duties of his service concludeth now with this concerning vows and voluntary services When a man shall make a singular vow the persons shall be for the Lord by thy estimation That is when any man shall after a singular manner separate any thing by vow from common use for the Lords service the persons supposing it be some person whether man or woman that is vowed shall be for the Lord according to thy estimation that is they shall be thenceforth the Lords and accordingly either they shall be set apart to the Lords service or else they shall be redeemed according to thy estimation to wit according to that value which the priests by the direction which thou Moses shalt now give shall set upon them for it was Moses to whom the Lord now spake but it was the priest that did value that which was vowed as is evident ver 12. though according to that direction which Moses by Gods command did now prescribe them Now for these vows of persons we must know that they were usually made in time of some affliction or distresse as when married persons had no child they did sometimes vow that if the Lord would give them a child they would give themselves or that their child unto the Lord which was Hannahs vow 1. â—â—m 1. 11. and so in times of sicknesse or any other distresse they were wont to vow unto the Lord delivering them that they would give such and such persons themselves or their children over whom they had power unto the Lord. And if it be questioned after what manner and to what use they were vowed unto the Lord To this some Expositours answer That in case it was a Levite that was vowed he was then bound by that vow
the redemption of it if it required two homers to sow it then they were to pay a hundred shekels if three homers then a hundred and fifty shekels c. and again if half an homer would sow it then they were to pay twenty five shekels and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it Indeed it is questioned amongst Expositours whether this summe set for the redemption of such land was but once paid or whether so much was paid yearly till the year of Jubile came This last many do hold and that because they judge that fifty shekels was not a valuable consideration unlesse it were paid yearly till the Jubile came for so much land as required an homer of seed to sow it But doubtlesse in rating the land that was vowed there was a favourable respect had to the owner neither did the Lord intend iâ— should be rated according to the exact worth of the land and therefore also the same price is here set down upon all land whereas we know that an acre of some land may be worth foure times as much of other land So that to me it seems most probable that the summe here set was not paid yearly but onely once when the land was redeemed Vers 17. If he sanctifie his â—ield from the year of Jubile c. That is if a man do vow a fiâ—ld unto God immediately after the year of Jubile is past in the first of the fifty years that must runne to another Jubile according to thy estimation it shall stand that is that estimation of his land shall stand before mentioned to wit he shall pay for the redeeming of â—t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubile to Jubile But if he sanctifie his field after the Jubile then the priest shall reckon unto him the money according to the years that remain that is the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubile as for instance if there remain but thirty years unto the year of Jubile the land that requires an omer of seed to sow it shall then be valued but at thirty shekels if there remain but twenty five years to Jubile it shall then be valued but at twenty five shekels and so proportionably still according as the land is more or lesse Vers 19. And iâ— he that sanctified the field will in any wise redeem it then he â—â—all adde the fifâ—h part c. See the notes upon vers 19. and vers 15. Vers 20. And if he will not redeem the field or if he have sold the field to another man c. The meaning of the first clause is clear namely that if the party that had vowed some part of his land unto the Lord refuse to redeem it to wit when the priest had set a price upon it it should be taken as if he had voluntarily given the possâ—ssion thereof wholly unto God and then afterward he might not recall it but it was wholly separated from him But the meaning of the second clause or if he have sold the field to another man is more questionable for many Expositours understand the party selling to be the priest or the treasurer of the priests at least if it be meant of the owner that vowed the land that then by his selling the land is meant onely his permitting it to be sold by the priests and therefore many Interpreters translate this second clause thus or if the field be sold to another man and so they conceive the meaning of this second clause to be that if the field were once sold to another man because the owner refused to redeem it the owner might not afterwards redeem it and so it should be for ever alienated from him But considering that these two â—lauses are joyned together by that copulative particle Or And if he will not redeem the field or if he have sold the field to another man it is hard to understand the sâ—â—st clause of him that vowed the land and the second of the priests and therefore other Expositours do better understand this second clause as well as the first of the party that had vowed the land to the Lord to wit that if he refused to redeem the land or if afâ—er he had vowed it to God he never sought to perform his vow but sacrilegiously robbed God by selling his land to some other man in either of these cases he should not ever after that have power to redeem his land though when he had sold it the man that had bought it should enjoy it to the year of Jubile yet then it should return not to the seller but to the priest who should enjoy it as the Lords by a former vow It shall not be redeemed any more saith the text and vers 21. The possesion thereof shall be the priests But yet first becauâ—e it is expresly said that the priests should have no inheritance in the land Numb 18. 20. And the Lord spake unto Aaron Thou shalt have no inheritance in their land neither shalt thou have any part amongst them secondly because there was suâ—h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe therefore many Expositours hold that though the possession of such lands as were vowed to God came to the prieâ—ts in the year of Jubile because they were not redeemed yet the priests were bound aâ— every Jubile when they returned to them to sell them again to some of the tribe to which the land belonged yea to the next kinsman of the first owner if he would buy them and that the priests might not keep them in their own hands Vers 21. But the field when it goeth oâ—t in the Jubile shall be holy unto the Lord as a field devoted c. See the note upon vers 28. Vers 23. And he shall give thy estimation in that day as a holy thing unto the Lord. Here in the redemption of lands which were not of a mans inheritance but purchased of another there is no addition of the fifth part required as before vers 19. because the party vowing it was himself but a termer in it or a leassee unto the year of Jubile and so had no more advantage by repossessing it then another should have by buying it if he refused it Vers 26. Onely the firstlings of the beasts which should be the Lords firstlings no man shall sanctifie it whether it be ox or sheep That is no man shall vow to give unto the Lord the male firstling of an ox sheep or goat and that because their male firstlings were already the Lords in that regard as they were firstlings But might they then vow any other male firstlings Doubtlesse no for all such first-born
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
should be if upon the drinking the water her belly should swell and her thighes rot her miseries should no way be impuâ—ed to him but must lie upon his wife who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self and on the other side if the woman upon â—â—is tryall should be found innocent the husband must not be lyable to any censure â—or it because he onely used the liberty given him of God for the discovery of the trâ—th the blame if any must lie upon the wife who had given occasion of suspicion to her hâ—sband and so still â—aith the text the woman shall bear her iniquity And indeed iâ—is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie though they could not prove them guilty of adultery in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall and all the fault laid upon the wife what ever the event of the tryall was CHAP. VI. Vers 2. WHen either man or woman shall separate themselves c. Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow to wit what they should do who desired by vow to separate themselves from the ordinary course of men that they might the more freely and wholly dedicate themselves to God that is to a more strict and pure course of serving of God then other men used and were therefore called Nazarites that js men or women separate from others and bound to a peculiar profession or course of life These God here allows first that their example might allure others to strict holinesse these being the miroirs of their times and admired amongst the people Lam. 4. 7. Her Nazarites were purer then snow they were whiter then milk and secondly that they might be types and shadows of Christ who was indeed the true Nazarite even holy harmlesse undefiled and separate from sinners Heb. 7. 26. and was therefore by the providence of God though upon another ground namely his dwelling in Nazareth called a Nazaren or a Nazarite Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition Vers 3. He shall separate himself from wine and strong drink c. Because the Nazarites were to give themselves wholly to the service of God during the time of their separation therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation Levit. 10. 9 so were the Nazarites also yea the drinking or eating of any thing that came of the vine vineger or raisons c. thereby also to signifie their full and peâ—fect renouncing of all worldly pleasures or any thing tending thereto and how exactly carefull we ought to be not onely to avoid all evil but also to abstain from all appearance of evil 1. Thess 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation as is expressed vers 4. 5 6. There were indeed some Nazarites perpetuall during their whole life such as were Samuel 1. Sam. 1. 28. and Samson Judg. 13. 7. and these were Nazarites by commandment not vow But these Nazarites concerning whom these laws are given were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes some for a longer time some for a shorter as they pleased themselves Vers 5. All the dayes of the vow of his separation there shall no rasour come upon his head c. To wit that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord and therefore in the next words it follows Untill the dayes be fulfilled in the which he separateth himself unto the Lord he shall be holy for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse these outward ceremonies being but onely signes and remembrances of that and without that nothing but mere vanity That this law is to be understood onely of men and not of women Nazarites of whom mention was also made in the beginning of the chapter we may easily conceive because their hair was alwayes kept uncut and so could not be to them a memoriall of their consecration But for men Nazarites this was enjoyned as a memoriall of their consecration and that for these reasons as may be probably conceived First that it might be a signe of their cleannesse from pollutions for when the Nazarites casually defiled vers 9. or the Leper Levit. 14. 8. 9. were cleansed from theirimpurity their hair was shaven off and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled Secondly that it might be a signe of their speciall subjection to God as the womans long hair is a signe of her subjection to her husband 1. Cor. 11. 5 10. Thirdly that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of theâ—r bodies and how wholly they were intent upon the service of God and the adorning of their souls that they were mortified to all worldly delights and onely taken up with spirituall and heavenly things Vers 7. He shall not make himself unclean for his father c. Namely by touching mourning for or burying them wherein as much exactnesse was required of the Nazarite as was required of the high priest Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spiritâ—all purity and holinesse God required of them for this refraining from the dead in whom the image as it were of Gods curse for sinne was to be seen for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works that we may keep our selves unspotted of the world pure and undefiled before God Jam. 1. 27. Besides this taught them to moderate their affections and sorrow for their earthly friends that they might be holy to their father in heaven Because the consecration of his God is upon his head That is because the signe of his consecration is upon his head to wit his long hair Vers 9. Then shall he shave his head in the day of his cleansing on the seventh day shall he shave it The hair of the Nazarites was as it were a holy thing consecrate to God as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse whereby he had bound himself this being therefore defiled it was to be shaven off that new hair might come in the room whereby was signified how strict
hand and 2. Chron. 13. 12. And behold God himself is with us for our Captain and his priests with sounding trumpets to cry alarm against yoâ— And ye shall be remembred before the Lord your God and ye shall be saved from your enemies The sounding of an alarm with these trumpets when they were to go forth to warre against their enemies was to the people a sacred signe that God would assuredly take notice of their danger and help them against their enemies and in these words now there is a promise of grace annexed to these signes to wit that when they did rightly use these trumpets in faith and obedience to Gods commandments the Lord would remember them and give them victory over their enemies Vers 10. Also in the day of your gladnesse and in your solemn dayes c. Here is prescribed the last use they were to make of these trumpets to wit that they were to blow with them over their burnt-offerings and over thâ— sacrifices of their peace-offerings upon all solemn festivall dayes as first when they kept any extraordinary day of rejoycing for any publick extraordinary mercie which is called here the day of their gladnesse such as was the day when the ark was carried into the temple 2. Chron. 5. 12 13. and when the builders laid the foundation of the temple of the Lord in the dayes of Ezra Ezra 3. 10. and secondly upon all their set festivalls appointed by the law as the feast of unleavened bread the feast of tabernacles c. called here their solemn dayes and thirdly on their new moons in the beginning of every moneth whence is that of the Psalmist Blow the trumpet in the new moon in the time appointed on our solemn feast-day Psal 81. 4. Now hereby was signified both their earnest desire that God would hear their prayers and accept of their sacrifices and also the inward joy and gladnesse of their hearts from their assurance that God in Christ would accept of them and their service for which cause also afterwards the Lord by David and other prophets ordained other instruments also whereon the Levites played as psalteries harps cymbals c. 1. Chron. 16. 5. David also and other holy men made psalmes and songs which some of the Levites sung whilst others played on the instruments 1. Chron. 25. 6 c. whence is that of the Psalmist Psal 89. 15. Blessed is the people that know the joyfull sound they shall walk O Lord in the light of thy countenance and therefore also it is said in the close of this verse that this blowing of these trumpets over their sacrifices should be to them for a memoriall before their God for hereby is signified botâ— thâ—â— if they performed this service in faith of Gods mercie with joyfull and glad hearts the Lord would then remember them and accept of their service and also that it should be to them a sacred signe to mind them and assure them that God would hear their prayers and accept of their sacrifices Vers 11. And it came to passe on the twentieth day of the second moneth c. The Israelites came into the wildernesse of Sinai in the beginning of the third moneth of the first year Exod. 19. 1. and now the cloud being taken up from off the tabernacle and going into the forefront of their camp they went out of the wildernesse on the twentieth day of the second moneth in the second year about six dayes after those men had kept the Passeover that being defiled by the dead could not keep it at the appointed season whereof Moses spake before chap. 9. 6 c. So that hereby it is evident that they stayed in this wildernesse of Sinai a full year wanting nine or ten dayes and though there be here onely mention made of the taking up of the cloud which was the signe that they were to be gone thence yet withall God spake unto them to remove Deut. 1. 6 7 8. The Lord our God spake unto us in Horeb saying Ye have dwelt long enough in this mount turn you and take your journey and go into the land of the Amorites c. and thus both by word and signe God called them from Sinai the place of bondage by reason of the law there given Gal. 4. 24 25. unto the land of promise which figured the state of grace and freedome by Jesus Christ Vers 12. And the children of Israel took their journeys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran To wit in a place of this wildernesse which by occasion of the following story was called Kibroth-hattaavah and in this wildernesse they journeyed along time and in severall places of it pitched their tents and therefore it is said again Numb 12. 10. that they pitched in the wildernesse of Paran Vers 14. In the first place went the standard of the câ—mp of the children of Judah according to their armies When they rested any where they pitched their tents in foure quarters about the tabernacle but removing they march in order one after another as is here expressed Vers 17. And the tabernacle was taken down To wit the priests having first with vails and clothes covered the ark and other holy things as was enjoyned Numb 4. 5. And when the camp setteth forward Aaron shall come and his sonnâ—s and they shall take down the covering vail and cover the ark of the testimony with it This taking down and setting up and removall of the tabernacle signified the instability of that legall figurative worship which Christ at his coming was to abolish Heb. 12. 27 28. And this word yet once more signifyeth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain Wherefore we receiving a kingdome which cannot bâ— moved let us have grace c. and also the unsettled estate of the Church and all the members thereof in the wildernesse of this world See 2. Cor. 5. 1 4. For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens for we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life See also 2. Pet 1. 14. Vers 21. And the Kohathites set forward bearing the Sanctuary That is thâ— holy things of the tabernacle but the ark went foremost vers 37. Vers 22. And the standard of the camp of the children of Ephraim set forward according to their armies So that the Sanctuary went immediately before them unto which the Psalmist seemeth to have reference Psal 86. 3. Turn again O God and cause thy face to shine and we shall be saved Vers 25. And the camp of the children of Dan set forward which was the rereward of all the camps throughout their hosts Who had most souldiers next Judah
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
John 1. 18. nor can see him 1. Tim. 6. 16. It is not possible for any mortall creature to behold the very essence of God as he is in himself even Moses himself could not so see the face of God Exod. 33. 20. Thou canst not see my face saith the Lord to Moâ—es for there shall no man see me and live and secondly neither could there be at any time presented to Moses any similitude or likenesse of Gods essence and being for no materiall visible thing can be a representation of the spiritall and invisible essence of God To whom willye liken God or what likenesse will ye compare unto him saith the prophet Esa 40. 18. that therefore which is said here concerning the priviledge of Moses above all present and succeeding prophets consists in two things first that God manifested not his will to Moses in dâ—eams and visions as to other prophets in both which they had onely imaginary representations set before the eye of their minds but that he spake to him with an audible voice out of the cloud and out of the tabernacle and that he did oftentimes appear to him in a visible shape and spake to him in a familiar manner mouth to mouth as one friend should speak to another and had at times discovered to him more of his glory then ever he did to the eye of mortall man as we see in that story of his seeing Gods back-parts Exod. 33. 20. And then secondly that when he spake to him he did not make known his mind to him in obscure figurative expressions as he did to the prophets as when he told Ezekiel of a great eagle with great wings c. Ezek. 17. 3. but plainly and clearly apparently and not in dark speeches as it is here expressed Vers 9. And the anger of the Lord was kindled against them and he departed Not abiding their answer which was a signe of great displeasure Now this departing of the Lord wâ—s by removing the signe of his presence the cloud out of which he had spoken to them as it is explained in the following words vers 10. And the cloud departed from off the tabernacle Nor yet did the cloud remove away from the tabernacle for when it did so that was a signe that the people were to remove but it removed from the doore of the tabernacle whither it did usually descend when God meant to speak unto them and so rising up did hang over the tabernacle as at other times Vers 10. And behold Miriam became leprous white as snow Though Aaâ—on joyned with Miriam in speaking against Moses yet onely Miriam was punished 1. because she began the quarrel and 2. because he was the high priest and so the Lord would not strike him with leprosie lest in his dishonour the priesthood should suffer but chose rather to punish him in his sister As for the leprosie wherewith Miriam was stricken it did well answer her sinne a virulent envious murmuring tongue being like a fretting leprosie that spreads where it comes if it be not prevented to the infeâ—tion of many And indeed how memorable a thing this was we may see by the Lords putting them in mind afterwards of it Deut. 24. 9. Remember what the Lord thy God did unto Miriam by the way after that ye were come forth out of Egypt Vers 12. Let her not be as one dead c. Miriam stricken with this white leprosie was like a child that hath been sometime dead in the wombe when it comes into the world the flesh of such a child will be white putrified as if it were sodden and half consumed and so was Miriams And though she were still alive yet as one dead she was to be carried out from the communion of the Church as one that must needs defile all that touched her Numb 5. 2. Command the children of Israel that they put out of the camp every leper and besides this fretting plague would in the end have utterly consumed and killed her if God had not healed her Vers 14. And the Lord said unto Moses If her father had but spit in her face should sâ—e not be ashamed seven dayes c. God having immediately heard the prayer of Moses and healed her gives order notwithstanding that she should be shut out seven dayes from the camp Indeed other lepers being cleansed were yet shut up by themselves seven dayes but it was in the camp Lev. 14. 8. And he that is to be cleansed shall wash his clothes and shave off all his hair and wash himself in water that he may be clean and after that he shall come into the camp and shall tarry abroad out of his tent seven dayes But sayes the Lord if her earthly father had in great displeasure spit in her face she would have been ashamed to shew her face for a time and therefore much more is it fit in this cause both as an expression of her shame and sorrow for that she had done and that his secluding her from others may be a reall instruction to all the people that he would have them take heed of being corrupted with the same sinne now this expression of spitting in her face God useth because spitting is a signe of anger shame and contempt Job 30. 10. They abhorre me they flee farre from me and spare not to spit in my face Isa 50. 6. I hid not my face from shame and spitting and God by this punishment had shown his anger against her and had poured shame and contempt upon her Vers 15. And the people journeyed not till Miriam was brought in again But stayed mourning for her which was a speciall honour unto Miriam above other lepers for whom the people stayed not Numb 5. 2 4. Command the children of Israel that they put out of the camp every leper c. And the children of Israel did so and put them out without the camp Vers 16. And afterwards the people removed from Haxeroth and pitched in the wildernesse of Paran Which I conceive to be all one as if he had said and pitched again in another place but still in the wildernesse of Paran for that they came not now first into that wildernesse is evident because it is said before chap. 10. 12. And the children of Israel took their ioxrneys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran and the place where they pitched in this wildernesse is called Rithmah chap. 33. 18. and Kadesh-Barnea chap. 13. 26. Deut. 1. 19. which was close upon the borders of the land of Canaan CHAP. XIII Vers 1. ANd the Lord spake unto Moses saying c. In Deuteronomie it is said that the people desired that some might be sent to search the land Thus therefore it was When God had led his people from mount Horeb to Kadesh-Barnea through the great and terrible wildernesse and they were come to the mountain of the Amorites Moses assembled the people and encouraged them
in the bringing Vers 26. And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wildernesse of Paran to Kadesh There was a city of the Edomites called Kadesh chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh Psal 29. 8. But this was another Kadesh called usually Kadesh-Barnea Deut. 1. 29. and Rithma Numb 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin chap. 10. 1. this was in the wildernesse of Paran The next station after they went from that Kadesh was mount Hor where Aaron dyed and that was in the fourtieth year after the Israelites came out of Egypt chap. 33. 37 38. but from this Kadesh they were appointed to turn back towards the red sea chap. 14. 25. because they refused to enter the land of Canaan and thereupon as God had threatned did wander eight and thirty years in the wildernesse Deut. 2. 14. So that it is evident that this Kadesh whither the spies returned was not that Kadesh upon the borders of Edom but another that was close upon the South parts of Canaan where Moses and the congregation had stayed for them all the while they were searchâ—ng the land Vers 29. The Amalekites dwell in the land of the South c. This their reckoning up of so many mighty nations with whom they must look to grappel was purposely added to discourage the people from entring the land As for the Amalekites though they were not of the nations that inhabited the land of Canaan yet the spies first mention them because they borderâ—d in the South parts close upon the land of Canaan where the Israelites were to enter and so were likely to come forth against them and to withstand them with all their power which they might the rather think because the year before at their first coming out of Egypt this nation had drawn out some forces against them to withstand them in their passage through the wildernesse and had there fought with them And the Canaanites dwell by the sea and by the coast of Jordan The sea here intended was not the mid-land sea which was on the West of Canaan but the dead sea which lay on the East of Canaan where the river Jordan ran into it as we may well conceive by that which seems most probable to be the drift of these words to wit that as they had told the people in the former words of the Amalekites dwelling upon the South of Canaan and the Hittites Jebusites Amorâ—tes dwelling in the mountains that is those mountains in the South of the land nigh unto the wildernesse where the Israelites now lay thereby intending to let the people see that there would be no entring the land on the South because of those mighty nations that would be there ready to oppose them as indeed it is said Deut. 1. 44. that when afteâ—wards the Israelites would needs go up against Gods expresse command The Amorites which dwelt in the mouâ—â—ains â—ame out against them and chased them as bees do so in these words the Canaanites dwell by the sea and by the coast of Jordan they intended further to shew the people that in case they should think to fetch a compasse about and to enter into the East-side of the land there they would be kept out by the river of Jordan and the dead sea which ran along on that side and by the Canaanites one of the nations of the land so particularly called who dwelt by the sea and by the coast of Jordan and so being a valiant and strong people would improve those advantages for the best defence of their countrey and not suffer the Israelites to enter there Vers 30. And Caleb stilled the people before Moses c. And Joshua with him chap. 14. 6 7. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes And they spake unto all the company of the children of Israel saying The land which we passed through to search it is an exceeding good land yet now at first it may be Joshua advisedly held his peace because he was Moses minister However for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning Josh 14. 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance and thy childrens for ever because thou hast wholly followed the Lord my God Vers 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof That is a land wherein the people of the land are continually devoured by reason of their bloudy warres wherein they are ever involved either with their neighbours or amongst themselves implying how little hope there was for them to prevail against such a fierce untamed people and how little comfort they could expect if they should drive out some of the inhabitants and plant themselves in their room they should be sure to be eaten out with continuall warres Look as formerly the Amorites had conquered the Moabites Numb 21. 28 29. the Caphterims or Philistins had destroyed the Anims Deut. 2. 23. so it would be with them and indced this very phrase was after used against this land when the heathen had destroyed the Israelites in it Ezek. 36. 13 14. Thus saith the Lord God Because they say unto you Thou land devourest up men and hast bereaved thy nations therefore thou shalt devoure mâ—n no more CHAP. XIV Vers 3. ANd wherefore hath the Lord brought us into this land c. Deut 1. 27. this is more fully expressed to wit that they said Because the Lord hated us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us Vers 4. And they said one to another Let â—s make a captain and return into Egypt This above all discoverâ—d their wonderfâ—ll rage and madnesse if we consider 1. the difficulties they must needs meet with in their return to Egypt for they could not expect to be fed with manna from heaven nor the red sea to be divided before them again and 2. the scorn and â—ruell bondage they might well expeâ—t when they came thither for if the Egyptians oppressed them so sorely before how much more hardly were they like to deal with them now even in remembrance of the death of their first-born and the drowning of Pharaoh and his army in the red sea How farre they proceeded in this their wicked intention may not happely be expressed but if they did no more but consult about it observable then it is that these thesr evil purposes are counted to them as if they had been done by them Neh. 16. 17. But they and our fathers dealt proudly And in their rebellion appointed a captain to return to their bondage Vers 5. And
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
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
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
unto men in the preaching of the Gospel that so all poore sinners might look upon him as the onely authour of eternall salvation according to that of S. Paul to the Galatians Who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you Gal. 3. 1. And fifthly as the Israelites that were mortally bitten by those fiery serpents were perfectly cured onely by looking on the brazen serpent whereof there could be no naturall reason so are sinners perfectly saved from that death whereto they were liable because of sinne onely by casting an eye of faith upon Christ whereof no reason can be given but the will of God and therefore is the preaching of this way of salvation called the foolishnesse of preaching 1. Cor. 1. 21. And indeed partly because it was such a notable type of the promised Messiah and partly that it might be a memoriall of this singular meâ—cy which God thereby had afforded them the Israelites carefully kept this brazen serpent unto the dayes of Hezekiah but then because the people burnt incense to it that good King brake it in pieces 2. Kings 18. 4. Vers 10. And the children of Israel set forward and pitched in Oboth They removed not from mount Hor to Oboth but as is before noted upon vers 14. from mount Hor they removed to Zalmonah and then to Punon and then to Oboth as we reade chap. 33. 41 42 43. whence we may most probably conclude that about Punon it was that the brazen serpent was made because it is said here that they set sorward from the place where that was done and then pitched in Oboth Vers 11. And they journâ—yed from Oboth and pitched at Ije-abarim in the wildernesse which is before Moab c. And so were come from Edoms borders to Moabs with whom also they might not meddle Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel Vers 12. From thence they removed and pitched in the valley of Zared Zared was the name both of the valley and river that ranne through that valley Deut. 2. 13. where was it seems Dibon-gad for chap. 33. 45. it is said that they departed from lim and pitched in Dibon-gad Vers 13. From thence they removed and pitched on the other side of Arnon c. From Dibon-gad they went to Almon-diblathaim thence to the mountains of Abarim Num. 33. 46 47. which it seems were in this place on the other side of Arnon For Arnon is the border of Moab between Moab and the Amorites Arnon was a river that did at this time divide the countrey of the Amorites from the land of the Moabites Indeed the countrey beyond Arnon towards Jordan had been in the possession of Moab but Sihon had taken it from them ver 16. so that now Arnon was the border between the Moabites and the Amorites which Moses notes to let us see how God by this means had provided this countrey for the Israelites who might not have meddled with it if it had been still in the Moabites possession but were now commanded to take it from the Amorites Deut. 2. 24. Rise ye up take your journey and passe over the river Arnon behold I have given into thy hand Sihon the Amorite King of Heshbon and his land c. and hence it was that the King of the Amorites and Moabites challenged this land in the dayes of Jephthah Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore thoselands again peaceably Vers 14. Wherefore it is said in the book of the warres of the Lord what he did in the red sea c. This place is diversly translated and therefore also diversly expounded by Interpreters According to our translation the meaning and drift of the words seems to be this There was a book extant in Moses time but now lost called the book of the warres of the Lord wherein it seems the victories which the Lord gave the Israelites over their enemies were more largely described which are here but briefly touched out of this book Moses citâ—s these following words What he did in the red sea and in the brooks of Arnon and at the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab and that partly to prove what he had said before ver 13. that Arnon was at present the border between the land of Moab and the land of the Amorites though formerly the land beyond Arnon belonged also to the Moabites and partly also to give a touch that here at their entrance into the Amorites land the Lord wrought wonders for them not inferiour to his dealing with them when he drowned the Egyptians in the red sea Our Translatours have noted in the margin of our Bibles that this place cited out of that book of the warres of the Lord may be read thus Vaheb in Saphah and in the brooks of Arnon c. but if it be so read it is hard to conjecture what was meant thereby onely some Expositours hold that Vaheb was the name of that King of the Moabites mentioned vers 26. whom Sihon conquered and others that it was the name of a city in Saphah but the words cited being but an imperfect clause taken out of a book not now extant no wonder it is though the meaning of them cannot be found out sufficient it is for us that they plainly enough prove that for which Moses cites them namely that the river Arnon did divide the land of the Amorites and the land of Moab Vers 16. And from thence they went to Beer Neither this place called Beer nor those mentioned vers 18 19 20. to wit Mattanah Nahaliel and Bamoth are named Numb 33. and therefore it seems they were not severall stations but onely the names of such places as they passed by when they went forward from the mountains of Abarim which were about Arnon to the plains of Moab Numbers 33. 48. That is the well whereof the Lord spake unto Moses Gather the people together and I will give them water c. The meaning of these words is that at this place called thence Beer which signifieth a well the Lord did miraculously again supply them with water and that in the sight of all the people having appointed Moses to gather them together for this very purpose The manner how this was done is not expressed in the story but from the ensuing song we may probably inferre thus much to wit that the people being in some distresse for water in that wildernesse mentioned ver 13. through which they were now going God stayed not now till they murmured again but of his own accord did appoint Moses to gather the people together and to set the princes of the tribes to dig with their staves promising that a well should thereupon miraculously spring
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
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
the feast of trumpets and was in the first day of this moneth being their Newyears day for civil affairs and so a fit day to praise God for the blessings of the yeaâ— past and to crave his blessing on the following year See what is noted concerning the solemnitie of this feast Lev. 23. 24. Vers 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord one young bullock c. To wit beside the sacrifices of the day as it was a new Moon chap. 28. 11. and besides the daily sacrifice as is expressely noted vers 6. Vers 7. And ye shall have on the tenth day of this seventh moneth an holy convocation c. See Levit. 16. 29. and the notes thereon Vers 11. One kid of the goats for a sinne-offering beside the sinne-offering of â—â—onement c. That is beside that goat-buck offered on the day of atonement whose bloud was carried by the high priest within the vail into the most holy place See Levit 16. 9 29 30. Vers 12. And on the fifteenth day of the seventh moneth ye shall have an holy convocation c. To wit the seast of booths See Levit. 23. 34 35. and the notes thereon Vers 13. And ye shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the Lord thirteen young bullocks c. There were moe sacrifices offered at this then at any other feast both because it was celebrated in remembrance of the mercies of many years even all those â—ourty years of their travel from Egypt to Canaan as also because at this time they had gathered in their corn and wine and had seen the blessing of God on all their increase and in all the work of their hands Deut. 16. 13 15. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine Seven dayes shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall chuse because the Lord thy God shall blesse thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce Vers 17. And on the second day ye shall offer twelve young bullocks c. In every one of the seven dayes of this feast one bullock is abated for whereas they offered thirteen bullocks the first day they offered but twelve on the second day and elâ—veâ— on the third c and herein happely was intended a representation how the years of their pilgrimage wherein God had appointed that they should wander up and down in booths did by degrees wear away and grow fewer and fewer or else by this abating of the sinâ—e-offerings whereby atonement was made for them the holy Ghost might teach their duty to grow in grace that in the whole course of their pilgrimage through this world sinne should still decay and wear away or it might signifie a diminishing or wearing away of the legall sacrifices and ceremonies CHAP. XXX Vers 1. ANd Moses spake unto the heads of the tribes concerning the children of Israel c. There being mention made in the latter end of the foregoing chapter vers 39. of sacrifices due upon a vow made which were to be carefully brought in besides the set sacrifices which God had injoyned upon this occasion it seems these precepts are in this next chapter here added concerning vows to shew who they were that must alwayes necessarily perform their vows and who not and these Laws it is said that Moses made known to the heads of the tribes because they were the men that were according to these Laws to judge either to bind them to their vows or free them c. Vers 2. If a man vow a vow unto the Lord or swear an oath c. That is if a man to wit a man of grown years having power over himself shall bind his soul with a bond whether it be onely a promise or vow that he hath solemnly made unto the Lord or whether it be a vow strengthened with an oath or that he hath sworn that he will do such or such a thing he shall not break his word but shall do according to all that proceedeth out of his mouth that is he must not fail to do exactly what he hath vowed and sworn to do and that without delay for it is also added Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it to wit if it were not an unlawfull thing he had vowed or sworn for vows for the doing of that which it is unlawfull to do are not vows binding the conscience for how can that vow bind men to God when they vow to do that which God forbids and will not have done such as was that of those fourtie men Acts 23. 21 that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul Vers 3. If a woman also vow a vow unto the Lord and bind her self by a bond being in her fathers house c. That is under his power and command whether in his house or no and by the rule of analogy the same exception is to be allowed for sonnes and servants under their governours power As for those last words in her youth either they are onely added because it is for the most part in their youth that maids continue in tâ—eir fathers house for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years and were still under their father sjurisdiction or else because though their fathers were dead yet in their youth maids had no power to vow without the consent of their governours whereas being of full years and at their own disposing they might vow and were then bound to do what they had vowed Vers 5. And the Lord shall forgive her because her father disallowed her Hereby is meant either that the Lord would forgive her rashnesse in vowing when she was not in her own power or rather that the Lord would not impute this as a sinne to her seeing her father refused to let her keep it Vers 8. But if her husband disallowed her on the day that he heard it c. This last clause on the day that he heard it is added first to shew that whenever he shall come to hear it he may make her vow void though it were long after the vow were made secondly to shew that if he dissembled for a time and afterwards shewed his dislike though it were the next day after it should be to no purpose Vers 9. But every vow of a widow and of her that is divorced wherewith they have bound their souls shall stand against her If it were made in her widowhood she must perform it yea say the Hebrews though she be afterward married or be turned to her fathers house Vers 10. And if she vowed in her husbands
work in them a filiall fear and endeavour to obey God in all things whatsoever whence it is that he addes those words in the next verse Therefore thou shalt keep the commandments of the Lord thy God c. Vers 9. A land whose stones are iron and out of whose hills thou mayest dig brasse c. That is a land wherein their is abundance of mines iron mingled with the stones or as plentifull as stones and brasse to be digged almost out of every hill Vers 14. Which brought thee forth out of the land of Egypt from the house of bondage This concerning their deliverance out of Egypt is here inserted first that by putting them in mind of their poore originall when they were bondslaves he might prevent their pride whereof he had given them warning in the foregoing words and secondly that by the remembrance of so great a mercy they might be rendred the more carefull to observe his commandâ—ents Vers 15. Who led thee through that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Concerning these fierie serpents see the note upon Numb 21. 6. That which is added here concerning the drought of those places through want of water is either added to set forth their exceeding â—traits and danger in those places where there were fiery serpents and scorpions because being bitten with those venemous creatures they became thereby extremely thirsty and yet had no water to quench their thirst so consequently their miraculous preservation in those dangers or else rather to make way to that which followeth concerning Gods fetching water for them out of the rock of flint for it was but onely in some places of the wildernesse where they had no water Vers 16. Who fed thee in the wildernesse with manna which thy fathers knew not that he might humble thee c. This last clause that he might humble thee c. hath respect principally to the aâ—flictions mentioned before verse 15. wherewith they had been exercised in the wildernesse yet I see not but that Gods feeding them with manna mentioned in the words immediately foregoing might also be said to have been done for the humbling of them because nothing is more effectuall to humble the hearts of sinnâ—rs then the great and extraordinary mercies of God if duly considered And that he might prove thee to do thee good at thy latter end That is afterwards at last God doth humble and prove his children by afflictions that afterward he may both bestow those blessings which they wanted upon them to wit when by their former want they have learnt how to prize them and also that he may cause them to bring forth the quiet fruit of righteousnesse See Heb. 12. 11. CHAP. IX Vers 1. HEare O Israel thou art to passe over Jordan this day c. Three things must be noted for the understanding of these words first that by this day here is not meant the very day of their passing over Jordan but onely that the time was now come that ere long they were to passe over Jordan and to enter the land of Canaan for in the Scripture day is often used for time as 2. Cor. 6. 2. Now is the accepted time now is the day of salvation secondly that by possessing nations greater and mightier then themselves is meant the possessing of the land of those nations and thirdly Moses here puts them in mind of the wonderfull strength of the inhabitants purposely to prevent all thoughts of vanquishing them by their own strength and that when they had overcome them they might be sure to ascribe all the glory to God as is evident by the inference he makes upon this vers 3. Understand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire that is know therefore by this which hath been said of the exceeding strength of this people that it were not possible that you should so suddenly destroy so many potent nations if there were not a power above that of mans imployed in the work and that Gods hand is as evident herein as if a consuming fire should go before you to burn them up Vers 3. So shalt thou drive them out and destroy them quickly The meaning of this is that the nations with whom they should fight they should suddenly destroy they should not do it with much toil and labour and many battels but they should soon make an end of them Indeed it cannot be said that all the inhabitants of the land were quickly destroyed for they were not driven out and consumed quickly but by little and little as Moses said before Deut. 7. 22. But here he speaks onely of those with whom they should have warre immediately upon their entrance into Canaan Vers 6. For thou art a stiffe-necked people That is a stubborn and rebellious people that will not stoop to the obedience of Gods laws the Metaphor is taken from unruly heifers that will not yield their necks to the yoke Vers 9. I abode in the mount fourty dayes and fourty nights I neither did eat bread nor drink water See the note upon Exod. 24. 18. Vers 10. And the Lord delivered unto me two tables of stone written with the finger of God See the notes upon Exod 31. 18. And on them was written according to all the words which the Lord spake with you in the mount out of the midst of fire in the day of the assembly That is on those tables of stone were written the ten commandments word for word as God spake them from the mount out of the midst of the fire in the day when the people were called and assembled together at the foot of the mount to hear God speak unto them Vers 12. And the Lord said unto me Arise get thee down quickly c. Some Expositours from this word Arise would inferre that Moses was kneeling before God to receive from him what he should give him in charge when he told him of the peoples sinne and willed him therefore presently to go down amongst them They are quickly turned aside out of the way c. See the note upon Exod. 32. 8. Vers 14. Let me alone that I may destroy them c. See the notâ—s upon Exod. 32. 10. Vers 15. So I turned and came down from the mount To wit after he had first prayed unto God for the people that they might not be destroyed and God had granted his deâ—ire for so much is expressed in the story Exod. 32. 11 14. though it be not repeated here Vers 17. And I took the two tables and cast them out of my two hands c. See the note upon Exod. 32. 19. Vers 18. And I fell down before the Lord as at the first fourty dayes and fourty nights c. To wit when he went up again into the mount and carried with him two new tables of stone as God enjoyned him Exod. 34. 1. for
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
from thâ—m their utmost endeavours to observe Gods Laws I know there are some Expositours do otherwise conceive of the aim of these words to wit that Moses therein doth shew the people how wary they had need to be of keeping Gods love and favour to them and not to provoke him by their sinnes namely because the fruitfulnesse of that land which they were now to have did wholly depend upon the Lords sending them rain from heaven the want whereof they could not supply with digging ditches and water-courses as they did in Egypt in regard the land of Canaan was a mountanous and â—illy countrey to which it was not possâ—ble to convey water from rivers as in Egypt they might But the first exposition I conceive is most proper and most agâ—â—â—able to the aim of Moses in setting forth the excellency of Canaan above that of Egypt from whence he had brought them and yet happely we may best say that both were implyed Vers 11. But the land whither ye go to possesse it is a land of hils and valleys c. Hereby is commended the commodious healthfull and pleasant situation of the land yet withall some conceive that hereby is implyed also that because it was hils and dales rivers could not overflow it but it must needs be barren if it had not alwayes rain in due season Vers 12. A land which the Lord thy God careth for c. That is Canaan is a land which is not watred as Egypt is by the art and industry of man but by the speciall care and providence of God whose eyes are upon it all the year long to send rain upon it as he finds there is need But may some say Was it not of the providence of God that Egypt was made fruitfull by the overflowing of Nilus I answer Yes but yet because the fruitfulnesse of Egypt was much advanced by their watering the land as a garden of herbs whereas Canaan was continually watred with rain from heaven and where there is least use of mans induâ—try but the blessing comes immediately from heaven there the care and providence of God is most evidently seen therefore is it said here of Canaan that it was a land which the Lord their God eared for c. Vers 14. I will give you the rain of your land in his due season the first raâ—n and the latter rain c. The first after the sowing of the seed that it might take rooting in the earth the latter a little before harvest that the eare might be full and it is to be noted that though Moses had hitherto spoken to the people as in his own person yet here he speaks as in the person of God I will give you the rain of your land and vers 15. I will send grasse in thy fields c. Vers 21. That your dayes may be multiplyed as the dayes of heaven upon earth That is that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth namely so long as the world shall last for the like phrase we have concerning the perpetuity of Davids kingdome which was accomplished in Christ Psal 89. 29. His seed also will I make to endure for ever and his throne as the dayes of heaven And indeed had not the Jews provoked the Lord by their sinnes to cast them out of that good land this promise should have been made good to them yea and from this promise happely we may conceive hope that upon the repentance of the Jews and their embracing the Lord Christ as their promised Messiah they shall be again reestablished in this land and therein continue with great glory to the end of the world Vers 26. Behold I set before you this day a blessing and a curse This phrase of setting before them the blessing and the curse was purposely used no doubt to intimate that they might take their choice of either of these and so to manifest that if the curse came upon them they caused it themselves and could blame no body but themselves onely Vers 29. Thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal That is thou shalt cause the blessings which the Lord hath promised to them that keep his laws to be pronounced on mount Gerizim and the curses which the Lord hath threatned to them that break his laws to be pronounced on mount Ebal and so shalt make those mountains to be as it were continuall remembrancers to the people of the blessing and the curse that when they see mount Gerizim they may see the blessing set before them and so likewise the curse when they see mount Ebal This is afterward enjoyned again Deut. 27. 11. 12. c. where it is also more fully expressed how it was to be done and Josh 8. 33. we may see how this which God here enjoyned was accordingly done And it seems that from this very commandment given to Moses concerning mount Gerizim the Samaritans many ages after this took occasion to build a temple there as taking Gerizim to be a blessed place because the blessings were pronounced on it for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers and we may find it very probable by comparing together John 4. 3 20. with Judg. 9. 7. since there to wit Judg. 9. 7. it is evident that mount Gerizim was nigh unto Shechem because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together and had made Abimelech their King and by that which is said of the woman of Samaria John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem because that Samaritan woman dwelling at Sychar which was Shechem as appears by the words that follow John 4. 5. where it is noted that this Sychar was near by the parcell of ground which Jacob gave to his sonne Joseph and that was certainly at Shechem as is noted upon Gen. 33. 19. and 48. 22. speaks of the Samaritans temple as of a place that was hard by and perhaps in their view John 4. 20. Our father 's worshipped in this mountain ye say that in Jerusalem is the place where men ought to worship CHAP. XII Vers 2. YE shall utterly destroy all the places wherein the nations which ye shall possesse served their Gods c. That is all their temples and chappels and whatever other places they had wherein they served their idol-gods And this God enjoyned them first to shew how he abhorred idolatry and secondly to prevent the Israelites being tempted to worship God in those places Nor doth it hence follow that we may not worship God in such churches and chappels as have been polluted with idolatry but ought to pull them down as some have thought for this clause of this law iâ— judiciall peculâ—ar onely to the Jews as being chiefly intended
to prevent their worshipping God in any other place then that one which he had appointed to which we in the dayes of the Gospel are not tyed Vers 4. Ye shall not do so unto the Lord your God That is ye shall not sacrifice to him in severall places upon mountains and hills c. as the heathens servâ—â— their Gods but all your sacrifices and offerings ye shall offer unto the Lord onâ—ly in that place which he shall chuse for that service for so it follows in the two next verses But untâ— the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither ye shall bring your burnt-offerings and your sacrifices c. Prayer and other spirituall duties of Gods worship they might even then perform in other places both in publick and private and therefore the Levites were purposely dispersed here and there all the lâ—nd over and they had their Synagogues in severall places where they met together every Sabbath day to perform these holy duties but their sacrifices were all to be brought unto the place which God should chuse which is meant of those places where the tabernacle was placed for some time after they were come into the land of Canaan such as were Shiloh and Nob and other places whence is that of the Prophet Jer. 7. 12. Go ye now into my place which was in Shiloh where I set my name at the first and see what I did to it for the wickednesse of my people but principally of the temple which God chose to be the settled place for sacrifices and it is called here the place which the Lord should chuse to put his name there both because it was to be called by his name The house of God and to be consecrated to his worship and service and withall to prevent that carnall conceit of Gods dwelling in temples made with hands to wit as essentially included therein whence it is also that the same Sanâ—tuary which is here called the Lords habitation or dwelling-place is elsewhere called his footstool Psal 99. 5. As for the reasons why the Lord did bind his people to offer up their sacrifices in one place onely which he would appoint they were chiefly these two first because hereby God would teach them that there was but one onely way to obtain pardon of their sinnes and acceptance of any service they did unto God and that was by Christ their promised Messiah of whom their tabernacle and temple was a type and secondly because hereby they might the better be kept to one unifoâ—m way of worshipping God and corruptions in his worship might be prevented whereinto they might easily fall had they been allowed to offer their sacrifices some in one place and some in another and for this cause it was that in after-times the Kings of Judaâ— were so often blamed because they did not remove the high places but â—uffered thâ— people to sacrifâ—ce there Vers 6. And thither ye shall bring your burnt-offerings and your sacriâ—ices and your tithes c. Here Moses reckons up all those holy things which they were to bring to the place which God should choose for those services where first by sacrifices are meant all other sacrifices besides burnt-offerings as â—â—nne-offerings trespasse-offerings c. secondly by tithes are meant not those ordinary tithes which were yearly paid to the Levites for they were not brought to the temple but were paid to the Levites in their severall habitations throughout the land but a second tithe the tithe of that which remained after the first tithe was paid to the Levites for that or the money for which they had sold it they carryed up yearly to Jerusalem and there with those tithes so carried in kind or with such things as they bought with the money they kept a holy feast before the Lord as is largely expressed chap. 14. 22 27. thirdly by the hâ—ave-offerings of their hands are meant all the severall first-fruits which they brought in their hands and heaved them before the Lord and then left them to the priests for their portion fourthly by vows and freewill-offerings are meant all such sacrifices or offerings as they should extraordinarily bring either upon some vow they had made oâ— freely and of their own accord and lastly the firstlings are the first of that their herds and flocks brought forth for these also they carried up to the temple as is evident Numb 18. 17 18. where it is said that their bloud was to be sprinkled upon the altar and the fat was to be burnt for an offering made by fire and then the â—lesh was given to the priests for their portion Vers 7. And there ye shall â—at before the Lord your God and ye shall rejoyce c. That is when you carry your sacrifices and offerings and other things before mentioned to the place which the Lord shall choose there ye shall feast with your holy things and rejoycâ— together before the Lord. But here yet for the fuller understanding of this place we must note first that the meaning is not that they might eat of all the holy things before mentioned for the burnt-offerings were wholly burnt upon the altar and of some other sacrifices none but the priests might eat but the things here intended wherewith the people were to feaâ—t were the tithes and the peace-offerings secondly that it is said that they should eat these things before the Lord their God because they were to eat them though not in the priests court yet in the place where the tabernacle first and temple afterwards stood the place of Gods speciall presence to wit in Jerusalem which is therefore called the holy city Matth. 4. 5. thirdly that by all things they put their hand unto Ye shall rejoyce in all that you put your hand unto is meant all the good things they had gotten by the labour of their hands through Gods blessing and so had in the power of their hands to use as they had occasion and that because of all that they had they carried still something by way of tithes or sacrifices unto Jerusalem and so this phrase is ordinarily used in the Scripture as chap. 15. 10. the Lord thy God shall blesse thee in all thy works and in all that thou puttest thine hand unto and so in many other places and fourthly that the drift of this place seems to be partly this Having told them in the foregoing verse that when they came to be settled in the land of Canaan they were to carry all their sacrifices and offerings c. to that one place in the land which the Lord their God should choose that they might not think much of the labour and charge which this would put them to especially those that dwelt farre off he addes this by way of encouragement There ye shall eat before the Lord your God c. as reckoning their glad enjoying of
so here he continueth his sâ—eech in the same manner though that he speaks were intended of the priests peculiarly because he speaks to the whole body of Israel as one man under whom the priests were also comprehended Vers 22. Thou shalt eat it within thy gates c. Tâ—â—t is the priest as above and that as common meat in their own private dwellâ—â—gs or â—lse it is meant that the owner should redeem it as any other unclean beast aâ—d then eat it without scruple of conscience or it is spoken of those second soâ—t of firstlings concerning which we may see what is noted chap. 12. 17. CHAP. XVI Vers 2. THou shalt therefore sacrifice the Passeover unto the Lord thy God of the flock and the herd c. Because of the Passeover here enjoyned to be sacrificed it is said that it must be of the flock and the herd it cannot be meant of the Paschall-lamb which was killed on the fourteenth day of this moneth at even but either by the Passeover we must here understand joyntly both the Paschal-lamb and those other sacrifices which did accompany the eating of the Paschal-lamb which were of sheep or bullocks as namely those enjoyned Numb 28. 19. c. and such other as men would voluntarily bring an example whereof we have 2. Chron. 35. 7 8 c. or else by the Passeover is here meant the feast of the Passeover and then thus the words must be understood Thou shalt sacrifice the Passeover that is Thou shalt celebrate the Passeover with sacrifices of the flock and of the herd c. Vers 3. Seven dayes shalt thou eat unleavened bread therewith even the bread of affliction c. That is the bread which is a memoriall of your afflictions in Egypt as being usually the bread of those that lived in affliction and poverty and of your hasty coming out from thence before your bread had time to be leavened concerning which see the note upon Exod. 12. 15. Vers 4. And there shall be no leavened bread seen with thâ—e in all thy coasts seven dayes As they might not eat any leavened bread all the time of this feast so neither might they suffer any leaven to be in their houses to wit to make it the surer that they might not be tempted to eat of it or to use any leaven in the bread which they baked Neither shall there any thing of the flesh which thou sacrificedst the first day at even remain all night untill the morning This must needs be meant of the flesh of the Paschal-lamb which was killed at the end of the foureteenth day and was to be eaten all of it that night following before the morning of the fifteenth day or else the remainder of it was to be bâ—rnt in the fire concerning which see the note upon Exod. 12. 10. For though the Paschal-lamb was not propeâ—ly a sacrifice bâ—cause no part of it was offered upon the altar yet considering that it was killed to the honour of God and as a type of Christ the Lamb of God that takes away the sinnes of the world it needs not seem strange that here it is said to be sâ—crificed Vers 5. Thou mayest not sacrifice the Passeover within any of thy gates c. That is not in any town or city save onely in Jerusalem where Christ our pâ—schallamb was sacrificed for us And indeed after God had câ—osen that to be the place of his publick worship they did onely eat the Passeover there See Luke 2. 41. but in any private house in Jerusalem they might both kill and eat the Passeover Matth. 26. 18. onely their sacrifices which they offered at that â—eâ—st might oâ—ely be offered in the temple Vers 6. There thou shalt sacrifice the Passeâ—ver at even at the going down of the sunne at the season that thou camest forth out of Egypt That is the very same day of the moneth Abib when thou camest forth ouâ— of Egypt to wit the â—oureteenth day of the moneth or if these words at the season that thou camest forth out of Egypt have reserence to that which went before at even at the going down of the sunne yet it must not be taken so as if the time of sunsetting were exactly the very tiâ—e when the Iâ—raelites went out of Egypt for it is evident Exod. 12. 29 c. that it was after midnight ere they had leave given them to go but onely that the night after that evening when they first eat the Passeover they went out of Egypt and were then indeed pâ—eparing to be gone whence it was that they were appointed to eat the Passeover in such haste the Lord having told them beforehand of that which shoâ—ld happen and had scarce leisure to make an end of celebrating that holy fâ—ast because the Egyptâ—ans were so eager to have them pack up and be gone Vers 7. And thou shalt tâ—rn in the morning and go unto thy tents That is the morning after the feast oâ— unleavened bread was ended which was kept seven dayes so that the â—ext words in the â—ighth verse six dayes thou shalt eat c. are added to shew what morning this was that is here mentioned to wit the morrow â—fter the solemn assembly on the sevâ—nth day Indeed some hold that the morning here mentioned must be the morning of the fifteeâ—th day the morning after they had eaten the Passeover which is altogether improbable because the fifteenth day was a solemn festivall and therefore it is not likely that liberty of travelling and leaving Jeâ—usalem on that day was allowed them and because we shall still find that the people used to stay at Jerusalem all the seven dayes of this feast which we may see 2. Chron. 30. 21. and so in other placeâ— Vers 9. Begin to number the seven weeks from such time as thou beginnest to put the sicle to the corn Namely to reap the wave-sheaf the first-fruits of barley-harvest which was on the sixteenth day of that moneth ofâ—ered unto the Lord. See the note upon Leâ—it 23. 10 11. Vers 10. And thou shalt kâ—ep the feast of weeks unto the Lord thy God with a tribute of a freewiâ—â—-offâ—ring c. â—his contribution or tribute of a â—â—eewill-offering is neither the sacrifice appointed for the feast-day Numb 18. 27 31. nor the two loaves and sacrifices with them commanded Levit. 23. 17 20. for these were not voluntary offerings but necessarily enjoyned over and besides them God here appointeth men voluntarily to bring unto him of their fruits what they could and would Vers 12. And thou shalt remember that thou wast a bondman in Egypt c. This is added firâ—â— to shew that this was the chief end of solemnizing this feaâ—t to cause them with themselves to remember this their deliverance sâ—condly as a motive to obey willingly both this and all other the commandmentâ— of God thirdly as a motive to make them respect their servants and the poore strangers in this tâ—eir feast as
one that useth divination is meant one that foretelleth things to come Mich. 3. 11. The prophets thereof divine for money and by an observer of times is meant such as by observing constellations c. â—id pronounce some dayes lucky and some unlucky and undertake to tell men their fortune The diviners were carried much by inward motions these last by outward observations in the creatures So also by a Necromancer vers 11. is meant such as by raising the dead did enquire after secret things Vers 13. Thou shalt be perfect with the Lord thy God That is thoâ— shalt keep thy self intirely to him and not seek unto any other for help thou shalt in these things before spoken of as in all other things keep thy self exactly to what thy God hath enjoyned thee and not defile thy self with any of these abominations practised amongst other nâ—tions Vers 15. The Lord thy God will raise up unto thee a prophet from the midst of thee c. The heathens that used these unlawfull arts made account that God did by these means reveal himself to them and deemed such high knowledge a high degree of their happinesse lest therefore the Israelites should think much that they were debarred of this the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know as if God should come down to them out of heaven I doubt not indeed but this which is here spoken is meant first and principally of Christ for the Apostle Peter saith expressely that this was fulfilled in Christ Acts 3. 22. For Moses truly said unto the fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you and with respect to this place that seems â—o have been spoken by Philip John 1. 45. Philip findeth Nathanael and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the sonne of Joseph and that by Christ John 5. 46. Had ye believed Moses ye would have believed me for he wrote of me But withall I see not how we can exclude the other Prophets between Moses and Christ the drift of these words being manifestly this to shew that they should have no cause to seek to enchanters and diviners because God would still raise them up Prophets to reveal his will unto them and how could this be a stay to them if it were meant onely of Christ who was not sent unto them above one thousand and foure hundred years after this therefore I think it must be understood principally of Christ as the onely Prophet of his Church but withall indeâ—initely of all the Prophets as subordinate to Christ sent from him and inspired by him The Jews indeed understand it not commonly of the Messiah but of another notable Prophet besides like unto Moses which was to be sent to them John 1. 25. But herein they were grossely deceived for it is evident by those places Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant though other Prophets are alâ—o comprehended as is before said As for that clause a Prophet like unto me though the Prophets afterwards sent to Israel were not equall to Moses Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face yet they were like him men sent from God as he was raised up from amongst their brethren as he was and this is here chiefly intended see vers 16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not and so was Christ a high priest taken from among men Hebr. 5. 1. yea like him and above him for first as Moses was as a Mediatour betwixt God and the people Deut. 5. 5. I stood between the Lord and you at that time to shew you the word of the Lord for ye were afraid by reason of the fire and went not up into the mount so was Christ Heb. 8. 6. But now hath he obtained a more excellent ministrie by how much also he is the mediatour of a better covenant which was established upon better promises secondly in excellenâ—y of Moses it is said Numb 12. 6 7. And he said Hear now my words If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream My servant Moses is not so who is faithfull in all mine house and so of Christ John 1. 17 18. For the law was given by Moses but grace and truth came by Jesus Christ. No man hath seen God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him Thirdly in faithfulnesse for so it is said of Christ Heb. 3. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house yea and above Moses vers 5 6. And Moses verily was faithfull in all his house as a servant but Christ as a sonne over his own house Fourthly in that as Moses brought them the law from God so Christ the Gospel out of his Fathers bosome Fifthly in signes and wonders for Christ was a prophet mightie in deed and word Luke 24. 19. as Moses also was yea more mightie John 15. 24. If I had not done among them the works which none other man did they had not had sinne And sixthly as Moses carried the Israelites from their bondage in Egypt to the land of Canaan so Christ delivered his people from their spirituall bondage and opened heaven for them John 6. 40. And this is the will of him that sent me that every one which seeth the sonne and believeth on him may have everlasting life Vers 18. And will put my words in his mouth and he shall speak unto them all that I shall command him This is meant of the faithfulnesse of those Prophets which God would send unto them to wit that they should deliver whatever God gave them in chaâ—ge and nothing but that which he should put into their mouthes But most eminently was this verified in Chriâ—t when he came to preach the Gospel unto men for those words of eternall life were the words which God here saith he would put into his mouth and which accordingly he faithfully delivered to the people All things that I have heard of my Father I have made known unto you John 15. 15. Vers 19. Whosoever will not hearken unto my words which he shall speak in my name I will require it of him That is I will punish him for it and so indeed God did alwayes severely punish those that would not
thâ—m as the bread of mourners all that eat thereof shall be polluted which also shews that this is meant not of those tithes onely which were yearly paid to the Levites whereof the owner of the land might not eat but also of the first and second years tithes which the owners were to eat before the Lord Deut. 14. 22 23. Neither have I taken away ought thereof for any unclean use That is for any use besides that for which they were appointed For any imploying these hallowed things for civill uses would have defiled them much more if they were imployed naturally or legally to be deemed 〈…〉 Nor given ought thereof to the dead That is yea so strictly carefull have I been not to alienate these holy things to any other use then that enjoyned by thy law that I have not diverted them to those uses wherein reason might suggeâ—t they might â—e charitably and religiously imployed as for the burying the dead for the buying of any thing for that service of love to provide any thing that is to be eaten at any dead mans funerall for indeed at funeralls the kindreds friends and neighbours used to go to eat and drink with those that had lost their friends as by way of comforting them whence Jer. 16. 7. Neither shall men tear themselves for them in mourning to comfort them for the dâ—ad neither shall men give them the cup of consolation to drink for their father or for their mother and Ezek. 24. 17. Forbear to cry make no mourning for the dâ—ad bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men and thereby both they and their meat were legally unclean by the law Numb 19. 14. This is the law when a man dyeth in a tent that all that come into the tent and all that is in the tent shall be unclean seven dayes Vers 15. Look down from thy holy habitation from heaven and blesse thy people c. First they were to make that solemn protestation in the foregoing verses that they had not failed in paying their tithes exactly according to Gods law and then they were to adde this prayer wherein they desired God to blesse his people and the land wherein they dwelt and hereby the people were taught to assure themselves that if they did not strictly give God his right in this matter of tithes they could not expect a blâ—ssing from the Lord either upon them or their land yea that without this it would be in vain to pray for a blessing Vers 18. The Lord hath avoâ—ched thee this day to be his peculiar people as he hath promised thee and that thou shouldst keep all his commandments c. Which as it is a part of the covenant on Gods behalf so is it the work of his grace in all his people Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel After those dayes saith the Lord I will put my law in their inward parts and will be their God and they shall be my people CHAP. XXVII Vers 1. KEep all the commandments that I command you this day Moses having assembled the people that he might give them a charge for the building of a monument of great stones at their first entrance into Canaan whereon the law was to be written he first begins with this Exhortation Keep all the commandments thaâ— I command you this day thereby to give them a hint of the end for which this monument was to be erected namely that it might be a memoriall to put them in mind of keeping Gods law Vers 2. And it shall be on the day when you passe over Jordan c. For the better understanding of the charge here given for the setting up of this monument whereon the law was to be written we must know first that though it be said here that they should do this on the day they pasâ—â—d over Jordan yet thereby was not meant the very day they went over Jordan â—ut onely that they shâ—uld do it at their first entrance into the land of Canaan Day in the Scripture â—s ordinarily used for time as Luke 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace and so it is here The meaning is onely this that after they were once gotten over the river Jordan they should take care at their first opportunity to see that this were done and so it is expressed vers 4. when ye be gone over Jordan ye shall set up these stones And indeed in the history of Joshua we may see chap. 8. 30. that this monument was not erected till after the taking of Aâ— secondly that though the text speaks onâ—ly of setting â—p great stones and plastering them with morter yet it is most probable that thereby is meant the setting up or building of some notable monument with these stones which should be then plastered over with plaster for the more conveniency of writing the law thereon which could not so well have been done upon the rough stones thirdly that though it be not expressed what law of God it was that was to be written on this monument and therefore some conceive that it was the ten commandments others the curses and the blessings which were then also to be pronouncâ—d upon mount Ebal and mount Gerizzim and others this whole book of Deuteronomie the law which Moses had now given them and for the proving thereof they urge much that it is so ofâ—en called this law as vers 3. Thou shalt write upon them all the words of this law and so again vers 32. it is said that he wrote there upon the stonâ—s a copie of the law of Moses which he wrote in the presence of the children of Israel yet it is most probable that either the cursings and blessings are here meant or else the ten commandments called the ten words Exod. 34. 28. which are the summe of the whole law and that because we cannot conceive how this whole book of Deuteronomiâ— could be written upon this monument in such fair plain characters that every one might reade it and yet this was expresly enjoyned them vers 8. And thou shalt write upon these stones all the words of this law vâ—ry plainly and fourthly that the end of erecting this monument whereon the law was thus written was twofold first that it might be a memoriall to put them in mind that when God did at first bring them into the land it was upon these coâ—ditions that they should serve him as his peculiar people and keep all those laws which he had given them in charge secondly that finding also hereby how farre they had been from doing exactly what God had required of them and that hereby they were left under the curse this might lead them to seek salvation in Christ the promised Messiah And for this very reason
it was also that this monument was set up in mount Ebal vers 4. the mount whence the curse was denounced vers 13. against them that continued not â—n all things written in the law to signifie that those that sought salvation in the law must needs be left under the curse and secondly together with this monument there was an altar built and set up vers 5. whereon they offered sacrifices vers 6 7. to teach them that the righteousnesse and salvation which could not be attained by the works of the law was to be sought in Christ of whom this altar was a type and who is indeed the end of the law for righteousnesse to every one that believeth Rom. 10. 4. Vers 5. And there shalt thou â—uild an altar unto the Lord thy God an altar of stones See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them See the notes on Exod. 20. 24 25. Vers 9. This day art thou become the people of the Lord thy God To wit because they had at this time in a solemn manner renewed their covenant with God Vers â—12 These shall stand upon mount Gerizzim to blesse the people c. Moses here enjoyns the people that when they had set up the monument of stones on mount Ebal whereon the law was written and the â—ltar mentioned vers 5. and had offered sacrifices thereon as God had commanded them they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep and upon those that should break Gods laws and the manner enjoyned for the doing hereof was this Six of the tribes were to stand upon mount Gerizzim to wit Simeon and Levi and Judah and Issachar and Joseph and Benjamin where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh the sonnes of Joseph who are here joyned together as one because Levi is here reckoned as one of the twelve and these were all the posteritie of Leah and Rachel and then the six other tribes were to â—tand upon mount Ebal to wit Gad and Asher Dan and Naphtali who were the sonnes of the handmaids and with them the Tribes of Reuben who for his sinne lost his birthright and Zebulun the youngest of Leahs sonnes and so the tribes being thus divided the priests came with the ark Josh 8. 32. into the little valley that was betwixt these two mountains and there first they pronounced the blessings happely turning their faces towards mount Gâ—rizzim and then all the tribes that stood on mount Gerizzim answered Amen and then turning again to mount Ebal they pronounced the twelve curses that are afterwards set down in the latter end of this chapter and then all the tribes that stood on mount Ebal answered Amen Indeed in Josh 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal but that they stood half of them over against mount Gerizzim and half of them over against mount Ebal But hereby one and the same thing is meant onely it is so expressed in Joshua either to intimate that thâ— tribes stood the one companie right opposite against the other or else rather because the people at least their rulers and officers stood on the first ascending of the hills and so indeed rather over against them then upon them Besides though there is no mention made here of the priests pronouncing the blessings but onely the curses yet in Joshua 8. 33. it is expressely said that Joshua read that is the priests by Joshuas appointment the blessings and the curses and therefore doubtlesse the blessings were read by the priests as well as the curses onely Moses passeth over the blessings either because they might be easily enough gathered from the contrary curses which are expressed or else as some conceive by this his silence in not mentioning the blessings to lead his prudent reader to look for the blessings by another which is Christ Acts 3. 26. God having raised up his sonne Jesus sent him to blesse you in turning every one of you away from his iniquities for silence in the holy storie often implieth great mysteries as the Apostle sheweth from Moses silence concerning Melchisedecs parents Heb. 7. 3 c. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing we may probably conceive it was first to teach them hereby that the law of God was just the sinner himself being judge and that he who breaks them must needs be self-condemned even by the light of a naturall conscience and secondly the better to restrain them from breaking these laws where there was no danger of being punished by the Magistrate by putting them in mind that these sinnes would however expose them to Gods curse And indeed the rather may we think that this God intended in this solemn service because most of the sinnes here particularly accursed are secret sinnes as secret idolatrie vers 15. the secret removing of the land-mark vers 17. incest and bestialitie and such other sinnes as men are usuall to conceal Some adde besides that mount Gerizzim being on the right hand of the priests and mount Ebal on the left hereby that day was shadowed forth when a blessing shall be pronounced on them at the right hand and a curse upon them at the left But whether there was any ground for this mysterie I question much What is fit to be further observed concerning this passage we may see in the foregoing note upon chap. 11. 29. Vers 14. And the Levites shall speak and say unto all the men of Israel with a loud voice c. That is the priests the Levites for so it is expressed Josh 8. 33. and indeed the Levites in generall stood upon mount Gerizzim amongst their brethren of the other tribes vers 12. Vers 15. Cursed be the man that maketh any graven or molten image c. Under this all sinnes against the first table are likewise accursed and so under the following particulars all sinnes against the second table And all the people shall answer and say Amen So subscribing to the justice of Gods law and as it were wishing that the curse might befall them if they should in any of these things transgresse Gods commandments Vers 18. Cursed be he that maketh the blind to wander out of the way And so also much more they that mislead simple men and women into any dangerous and damnable errour pernicious to their souls CHAP. XXVIII Vers 1. THe Lord thy God will set thee on high above all nations of the earth That is thou shalt excell all other nations both in râ—gard of temporall blessings and especially in regard of spirituall and heavenly advancements Vers 2. All these bleâ—sings shall come on thee and overtake thee c. They shall come
destroy them And ye shall be plucked from off the land whither thou goest to possesse it To be carried away from their native countrey is to all men a heavy judgement but much heavier to the Jews then to any others their land being the inheritance given them of God therefore their expulsion out of Canaan was a losse of the pledge of their adoptâ—on and a signe as it were that their heavenly father had disinherited and cast them off Vers 64. And the Lord shall scatter thee among all people c. That is you shall not onely be carried away captive into a strange land but also when you come thither you shall be dispersed and scattered abroad into severall places A great degree of their misery when they were carried captives out of their native countrey had they dwelt all together in the land of their captivity it had been the lesse grievous but to be dispersed into sâ—verall places where they should not see the faces of their brethren that was a â—ore calamity indeed Vers 65. And among these nations shalt thou find no â—ase neither shall the sole of thy foot have rest c. That iâ— when you are brought into a strange countrey ye shall be there as farre from being settled as ye were before because there ye shall be continually removed and carried abâ—â—t from one place to another And indeed it was just with God that this people which would not serve him in the land of his rest Psal 95. 11. which was to tâ—em also a pledge of eternall rest prepared in heaven should be driven from tâ—ence and live for ever after in a restlâ—sse condâ—tion Vers 66. And thy life shall â—ang in doubt before thee c. That is thou shalt be in a continuall doubt and â—ear of losing thy life for so it is explained in the following words thou shalt fear day and night and shalt have no assurance of thy life Now this their fear was occasioned partly by the savage cruelty of their lords and masters and partly by the guilt that lay upon their consciâ—nces which made them continually look that God should cut them oâ—f in his wrath and diâ—plâ—â—â—ure And indeed observable it is that the â—eathen Poet should in this regard 〈◊〉 them by the name of Judaea tremeâ—s that is Judaei trementes trembling Jews Juven Sat. 6. Vers 67. And the Lord shall bring thee into Egypt again with ships by the way whereof I spake unto thee thou â—halt see it no more again That is the Lord shall cause you to be carried again by ships into Egypt whither he had said you shall not return no more as is noted chap. 17. 16. the place to which these words have reference though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt to wit because that was the ordinary way betwixt Canaan and Egypt yet both places are to be understood generally of any returning into Egypt and not onely of returning by the same way It is true indeed that when the Jews after the destruction of Jerusalem were sold for slaves by the Romans though many of them were then carried away by shipping into Egypt and so that was then accomplished which is here threatned yet it might be well enough said that they were brought back into Egypt â—y the way whereof God said thou shalt see it no more to wit by the way of the wildernesse and that because we may suppose that being brought by shipping near to the plains of Moab they were then set on shore and so were carried the râ—st of the way on foot through the wildernesse But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence That which is here threatned is onely this that God would bring them to be slaves again in Egypt and we need not wonder that this is threatned in the last place as a most remarkable judgement if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there and that Gods undoing of that which he had done and bringing them back to that bondage from which he had rescued them when he at first took them to be his peculiar people was a kind of discharging them from being any longer his people as if he had quitâ— cast them off and meant no more to take any care of them or to own them for his people And there ye shall be sold to your enemies for bond-men and bond-women and no man shall buy you This last clause and no man shall buy you is added to imply either that there should be so many of them to sale that there should not be buyers enough to buy them as we reade in the Hiâ—â—ories of those times that after the destâ—uction of Jerusalem by Titus there were ninâ—y and seven thousand captives of the Jews so that they scarce knew where to sell them or â—lse that the Jews should be so vilified and despised that no man should profer any money for them And indeed why else should this be here added when a man is once in bondage the likelyhood of being passed to another master dotâ— rather encrease his sorrow then otherwise He knows the worst where he is what he may suffer elsewhere he knows not and therâ—fore one would think it should be a comfoâ—t to him that no one would buy him But I say it is the base esteem which men oâ— all nations should have of the Jews which the holy Ghost here aims at it being to all men a great vexation to be slighted and vilified as if they were not worthy the looking after CHAP. XXIX Vers 1. THese are the words of the covenant which the Lord commanded Moses c. Either this hath reference to all that went before in this book to wit that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into that is that which they were now by covenat to bind themselves to do or else they may have reference to that which follows after to wit in the sequele of the chapter The words of the covenant which the Lord commanded Moses to make with the children of Israel that is the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God the work which they were immediately to enter upon Hitherto Moses had repeated the Laws of God and now â—hey were to renew the covenant which God had made with their fathers in Horeb at the first giving of the Law and this is that for which in this chapter he now bends himself to prepare the people Vers 5. Your clothes are not waxed old upon you and thy shoe is not waxed old upon thy foot See the note chap.
8. 4. Vers 6. Ye have not eaten bread neither have you drunk wine or strong drink The more miraculously God had preserved them the more evident was Gods care over them and the more reason they had to be circumspectly carefull of yielding obedience to all his commandments and therefore it is that Moses puts them in mind how the Lord had sustained them without bread or wine and strong drink feeding them with manna from heaven in stead of bread and doubtlesse ordinarily they had no other bread though at sometimes they might of which see the note Deut. 2. 6. Vers 12. That thou shouldst enter into covenant with the Lord thy God and into his oath c. That is into the covenant confirmed with an oath Vers 15. But with him that standeth here with us this day before the Lord thy God and also with him that is not here with us this day c. That is no lesse with him that is not here with us that is your posteritie that is not yet born tâ—en with him that standeth here with us this day Vers 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations c. This hath reference to that which went before vers 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God and the reason why this is added may be twofold first to shew how requisite it was that they should renew their covâ—nant with God because having dwelt in the land of Egypt at least many of them in their younger years and having gone through many idolatrous nations in their passage towards Canaan and seen their severall idolatries and abominations there was some cause of fear lest perhaps some of them were tainted by this means and therefore it was fit to prevent this that they should all solemnly renew their covenant with God and hereto agrees that which follows vers 18. Lest there should be among you man or woman or familie whose heart turneth this day â—rom the Lord our God to go and serve the gods of these nations or secondly to perswade them to be willing to enter into this â—ovenant to wit both from the experience they had of the grosse abominations of these idolatrous people and the Lords severitie in punishing them and likewise from the consideration of Gods fatherly providence in carrying them safe through so many dangers Veâ—s 18. Leâ—t there should be among you a root that beareth gall and wormwood The gaâ—l and wormwood here meant or the poysonfull herb and wormwood as it is in the margin is idolatrie of which Moses spake in the foregoing words or more generally all sinnes of rebellion against God and they are so câ—lled either bâ—cause they are displeasing and distastfull to God even as gall and wormwood are to us or because they will prove to the sinner and such as shall by him be infected bitternesse in the end yea as deadly â—oyson to his and their souls and thus the Scripture speaks of sinne in other places as Amos 5. 6 7. Seek the Lord ye who turn â—udgement to wormwood and Heb. 12. 15. Lest anâ— root of bitternesse springing up trouble you and thereby many be desiâ—ed And as sor the root that beareth gall and wormwood thereby is meant either the evil aposâ—atizing heart forementioned lest there should be among you man or woman c. whose heart turneth away from the Lord our God c. of which also the Apâ—stle speaks after the sâ—me manner Heb. 3. 12. Take heed brethren lest â—here be in any of you an evil heart of unbelief in departing â—rom the living God and this is called the root that beareth this gall and wormwood because it is hidden from men as the root is hidden under the earth and yet is the very spring from whence idolâ—trie anâ— all other sinnes do grow so that when men give over their evil wayes and yet purge not sinne oâ—t of the heart it is but as the cropping of weeds in a gaâ—den when the roots are left behind or â—lse rather the root here intended is â—ome close idolaters that might be amongst them who concealing themselves from the publick view as the root is hidden under the ground would secretly by their example and perswasions inâ—ect and poyson many and cause their wicked practices to grow and spread amongst the people till at length they brake forth openly to the ruine of all And indeed the whole series of the words both before and after seem plainly to be spoken of some dangerous persons that might be amongst them the mischief wheâ—eof he desires to prevent by causing them all to enter into a solemn covenant with God Lest saith Moses there should be amongst you man or woman or familie or tribe whose heart turneth away this day srom the Lord our Goâ— to go and serve the gods of these naâ—ions lest there should be among you a root that beareth gall and wormwood and then mark what follows And it come to passe when he heareth the words of this curse c. All the way he speaks of some false-spirited men that might be amongst them Vers 19. I shall â—â—ve peace though I walk in the imaginations of minâ— hearâ— to adde drunkennesse to thirst This is the voice of the sâ—cure sinner that despiseth the curse and presumpâ—â—ously assures himself of peace and impâ—nitie though he doth that which he hears accursed in Gods law I shall have peace saith he though I wâ—lk in the imaginations of mine heart that is though I do what I list my self or whâ—t seems good in mine own eyes to adde drunkennesse to thirst Now men thus imboldning themselves with hope of impunitiâ— may be said to adde drunkennesse to thirst in two respects First because whereas naturally they thirst aster sinâ—e but yet are restrained by the light and checks of conscience this makes them adde sinne to sinne in abundance to drink iniquitie like water Job 34. 7. to work all uncleannesse with greedinesse as the Apostle speaks Eph. 4. 19. it makes them let looâ—e themselves even to take their fill and glut of sinne till they become at length like drunken men voâ—d of all sense and reason and remorse of conscience not having any thing left in them to keep them in from the prosecuting of any villanie whatsoever and secondly because the longer and further men proceed to satiate themselves with sinne the greedier they will still be upon it this giving of themselves to take their â—ill of sinne being as sure to make their desires after sinne more eager then they were before as drunkennesse is to encrease thirst Vers 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man That is it will break forth with great furie and terrour against him Moses alludes in this Metaphor of the smoking of Gods anger and jealousie against
such men either to the breath which will break from the nostrils of some men especially when they are in a great chafe and furie whence is also that expression of Davids concerning the Lords high displeasure and indignation there went up a smoke out of his nostrils Psal 18. 8. or else to the terrour and violence of smoke which will arise and break forth from any combustible matter when it is first set on fire even hiding and covering the light of the heavens with its blâ—â—k clouds Vers 23. And that the whole land thereof is brimstone and salt and burning c. That is dried up barren and good for nothing Brimstone and salt where-ever they abound will so dry up the moisture of any grounds that they will be extremely parched and barren and hence is this expression here used not unlike that also Jer. 17. 6. For he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildâ—rnesse in a salt land and not inhabited Vers 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them The last clause of this verse may be diversly translated If we reade it as it is in the margin of our Bibles Who had not given to them any portion then it contains an exprobration of the ingratitude and folly of the Isâ—aelites in forsaking the Lord who had given them the land of Canaan and many oâ—â—er wayes done so much for them to go and worship other gods who had done and indeed could do nothing for them But if we reade it aâ— it is in our text And whom he had not given unto them then it contains the reason why they did so highly provoke God by their idolatry to wit becâ—use the Lord had not appointed them any such way of worship for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those idâ—l-gods and therefore against that pretence this is opposed that he had not given unto them any such gods nor prescribed them any such way of worshipping him Vers 28. And cast them into another land as it is this day c. These are â—till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey Vers 29. The secret things belong unto the Lord our God but those things which are revealed c. The meaning of these words is plain and easie but yet why they are inserted here and what was Moses drift herein is not easily discerned Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God because it discovers and so gives us a hint to take heed of an ordinary root of disobedience to wit when men are ambitious to know and busily search after Gods secret counsels which they have nothing to do with and by that means are taken off from minding those revealed duties which do so nearly concern them But I rather conceive that this clause is here inserted either by way of explaining what he had formerly delivered to wit that he said not that they should certainly be thus destroyed as is before mentioned No whether your posterity saith he will by their rebellion thus provoke God and so bring this heavy indignation upon the land that is onely known to God â—nd secret things belong â—nto the Lord we must not meddle with them but that which he had said was onely this that if they did thus provoke the Lord then all this ruine should certainly befall them this God had revealed and that which God had revealed it became them and their children seriously to lay to heart or else by way of preventing an objection for if against all this that he had threatned they should object that God was infinitely mercifull and would not therefore destroy his people to this he anâ—wers Secret things belong unto the Lord how farre he will shew mercy either in forbearing you or giving you grace to repent that depends onely upon his secret counsel and we cannot search into it those things which are revealed belong unto us and to our children for ever and that which is revealed is that if we rebell against him he will poure out all these judgements upon the land except by repentance and turning to him we prevent this ruine which is that therefore we must look to that so by avoiding the sinne we may prevent the judgement And this most probably is the full drift of this clause And so Moâ—es â—akes way likewise to those promises of mercy to the penitent which follow immediately in the next chapter CHAP. XXX Vers 1. ANd it shall come to passe when all these things are come upon thâ—â— the blessing and the curse c. As if he had said when thou hast had experience both of the one and the other thou shalt by proof see how much beâ—ter it is to serve God then to rebell against him this will then bring thee â—o turâ—â—o the Lord and the Lord will then again be favourable to thee Vers 3. Then the Lord thy Goâ— will turn thy captivity and have compâ—ssiâ—â— upon thee c. That is upon their serious repentance So that it is of Gods mercy and compassion rather then any thing else that those that do most seriously râ—pent find favour at his hand Vers 6. And the Loâ—d thy God will circuâ—câ—sâ— thinâ— heâ—rt See chap. 10. 16. Verâ— 9. And thâ— Lord thy God will mâ—ke thâ—e plenteous in â—very work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy lanâ— for good That is he will not bestow these outward blessings upon thee but it shall be for thy good that thou hast them Many are the worse for abundance of outward things then onely are they true blâ—ssings when they are given men for their good Vers 11. For this commandment which I command thee this day it is not â—idden from thee neither is it farre off By the commandment given them in charge which Moses here speaks of is not meant the law onely but the whole doctriâ—e of Moâ—es wherein he had revealed unto them the will of God concerning the way and means of salvation to wit faith in Christ the Messiah and new obedience following thereupon and this â—e saith they could not now neglect undeâ— a pretence of ignorance that they knew it not because God had so fully and effectually made it known unto them Thus the Apostle teacheth us under this place Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith vers 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend
into heaven and calleth it therefore the word of faith vers 8. And besides it is plain that Moses intended this by his own words here used for why else doth he say that the commandment which he commanded them was plain and eaâ—ie that they might heare it and do it vers 12. and that it was very nigh unto them in their moâ—ths and in their hearts vers 14. Since no perspicuity of the Law can make it easie to be done but as it is given by the hand of a Mediatour Evangelically to be kept by us nor is the Law written in our hearts but as we are in covenant with God in and through Christ That therefore which Moses saith was not hidden from them the doctrine of â—alvation by faith in Christ and the law as it was the rule of new obedience that ever accompanieth true faith for though the righteousnesse which is of faith was not so clearly then revealed as it is now and in that regard comparatively is said to have been then hid Col. 1. 26. The mystery â—hich hath been hid from ages and from generations but now is made manifest to his saints and farre off Heb. 11. 13. These all died in faith not having reâ—eived the promises but having seen them afarre off c. yet it was not so hid that it was impossible for them to attain and the law was plain and easie to be perâ—ormed evangelically Vers 12. It is not in heaven that thou shouldst say Who shall go up for us to â—eavâ—n That is you cannot say that God hath not revealed his will â—nto you that you would do it if you knew it or that he hath given you a dark and obscure law which you are not able to reach Esa 45. 19. I have not spoken in secret in a dark place of the earth I said not unto the seed of Jacob Seek ye me in vain I the Lord speak righteousnesse I declare things that are right How these passages are applyed by S. Paul see Rom. 10. 6. 7. Vers 14. But thâ— word is very nâ—gh unto thee in thy mouth c. That is it is so clearly reveâ—led that thou mayest confesse it with thy mouth and believe iâ— with thy heart to wit being theâ—eto enâ—bled by the spirit of regeneration Vers 19. I call heaven and earth to record this day against you c. See Deut. 4. 26. CHAP. XXXI Vers 1. ANd Moses went and spake these words unto all Israel That is having caused the people to be assembled together according to the usuall manner he then went unto the assembly and spake unto them that which here followeth Vers 2. And he said unto them I am a hundred and twentie years old this day I can no more go out and come in One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room and accordingly in the first place he addresseth his speech to perswade the people not to be troubled at this change for though the people had often murmured and rebelled against Moses yet being at length brought by him to the borders of the land of Canaan and having had such good experience of his faithfulnesse in governing it could not but be an occasion of much grief and fear to be deprived now of him to lose him just now when they were entring the land and therefore he seeks now to comfort them and to prevent their excessive sorrow and that first by putting them in mind of his years not that he was already by reason of his years unfit for this weightie office Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak and decay and wax unfit for such great labours though God had hitherto miraculously preserved him As for that phrase I can no more go out and come in see Numb 27. 17. Also the Lord hath said unto me Thou shalt not go over this Jordan This is a second argument whereby he perswades them to be content to part with him Also the Lord hath said unto me Thou shalt not go over this Jordan as if he should have said Had I been never so young never so able to go in and out before you since God hath determined that I must not câ—â—ry you over Jordan but must here end my dayes it is fit that we should all yield to his good pleasure Vers 3. The Lord thy God he will go over before thee c. As if he had said It was God before by whom ye prevailed against your enemies even when I was with you and he will not leave you but destroy your enemies as formerly and therefore you shall have no cause to be dejected because I am taken away for your God will still be with you Vers 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. That is be not disâ—aid either at the strength of the enemies against whom thou must lead this people or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called and indeed Captains and Magistrates have of all other most need of courage and faith in Gods providence and assistance Vers 9. And Moses wrote this law and delivered it to the priests c. That is when Moses had written this book of the law the book of Deuteronomie he delivered it solemnly in the sight of the people unto the priests and unto all the Elders of Israel even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this originall book of the law were safely kept and that the laws contained therein were duly observed both by them and by the people The priests were to teach the people the knowledge of this law and to them it did belong to uphold and maintain his truth and will therein revealed that it might not be overborn or troden under soot by any possessed with a spirit of errour and profanenesse and therefore was the law delivered to them and the Elders they were to assist the priests and the Levites and to see that the people regarded them in their places and withall to see that the judiciall laws were executed and therefore to them also the law was delivered As for the description of the priests the sonnes of Levi which bare the ark of the covenant of the Lord it may also be added to imply another reason why the book of the law was given to them namely because they were to lay up this book in the side of the ark vers 26. And though the Levites did usually bear the ark Numb 3. 31. and 4. 15. yet sometimes especially upon extraordinary occasions the priests also carried it as when they passed over Jordan Josh 3. 16 17. and when they compassed Jericho Josh 6. 12. and they had alwayes the chief charge
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
into a covenant with them that he would be their God and they should be his people and so gave them his laws to which they were bound to submit themselves or else rather onely to imply the desperate danger wherein the Israelites were when they were in the wildernesse but that God came to their succour when they were ready to perish for indeed I do not think that the drift of this word found was to shew when God began to take pity of Israel or when they first began to be his people but onely to set forth how likely they were to perish there but that God delivered them to wit that they were then like a poore helplesse infant laid forth in a desert whom some man casually sinds and preserves when before he lay ready every moment to perish Yea beside under this which is said concerning their outward danger in the desert I doubt not but the spirit of God intended also to imply the desperate danger of their spirituall condition when God first set his love upon them and chose them to be his people to wit that they were in the state of corruption and death but that God received them for thus the Lord by the prophet Ezekiel sets forth the danger of their naturall estate by comparing them to a new-born infant laid out in some desperate place Ezek. 16. 4. As for thy nativity in the day thou wast born thy navel was not cut neither wast thou washed with water to supple thee thou wast not salted at all nor swadled at all None eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born He led him about he instructed him c. This place may be read he compassed him he instructed him c. and then the first clause must be meant of the Lords providence wherewith they were compassed about as with a wall even when they were travelling towards Canaan so that none of their enemies could come at them to hurt them But reading it as it is in our bibles He led him about he instructed him the first clause must either be meant of that we reade Exod. 13. 18. when it is said that God led the people about through the way of the wildernesse of the red sea purposely to avoid a nearer way there was through the land of the Philistines lest the people shoâ—ld be discouraged if at the very first they should be encountred with warre or else of the whole time of their wandring about for fourty yearâ— together in the wildernesse wherein the Lord went before them by day in a pillar of a cloud and by night in a pillar of fire Exod. 13. 21. till he had brought them at last to the land of Canaan As for the following words he instructed them either is it meant solely of the Lords giving them the law in Sinai or else joyntly of his instructing them both by his word and works the severall dispensations of his providence towards them in this time of their passing through the wildernesse for all these were to instruct them their afflictions to teach them to fear God Heare ye the rod and who hath appointed it saith the prophet Mich. 6. 9. and the mercies God afforded them to teach them to love God and to delight in his service c. Vers 11. As an Eagle stirreth up her nost fluttereth over her young c. The Lords dealing with the Israelites in carrying them from Egypt to Canaan is here compared to the Eagles dealing with her young ones when she first carrieth them forth abroad and therefore having told us how the Eagle stirreth up her nest that is her young ones in her nest rowsing them up with the cry that she makes how she fluttereth over them and spreadeth abroad her wings as it were preparing her self to flight teaching and provoking her young ones to do as she did and to fly along with her and then at last yet farther to encourage them how she takes them and beareth them on her wings then in the next verse he applyes all this to the Lords carrying the Israelites towards Canaan so saâ—th he the Lord alone did lead him that is with such tendernesse and care did the Lord carry them to the land of promise stirring them up and quickning them by his promises and threatnings encouraging them with manifold mercies defending them from all dangers and bearing with them in their many infirmities and at last he concludes and there was no strange God with him that is no strange God had any hand in this which was done for the Israelites and so thereby he implyes how injurious they were in giving away that glory which was due onely to the Lord to these strange gods that had done nothing for them See also the notes upon Exod. 19. 4. Vers 13. He made him ride on the high places of the earth That is to conquer and subdue the mountanous places and high-walled cities of their enemies and to possesse a land farre excelling others for all commodities whatsoever and by riding or treading upon the enemies high places is meant the subduing of their strong holds as chap. 33. 29. Thine enemies shall be found lyars unto thee and thou shalt tread upon their high places for riding is often used for conquering and subduing Psal 45. 8. And in thy majesty ride prosperously c. Rev. 6. 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and heâ—went forth conquering and to conquer Isa 58. 14. I will cause thee to ride upon the high places of the earth c. He made him to suck hoâ—y out of the rock and oyl out of the flinty rock That is hony of bees nestling in the holes of rocks or trees in rocks or hony-fruits growing on trees in rocky places The drift of the words in doubtlesse in generall to set forth the admirable fertility of Canaan where even the most barren places should yield such store of royall dainties Vers 14. With fat of lambs and rammes of the breed of Bashan The choiceâ—t fatted lambs rammes c. With the fat of kidneys of wheat That is the finest of large plump and full kernelâ— of the sweetest and choicest wheat which are like kidneys in shape The very word here rendred the fat of wheat is elsewhere translated in our Bibles the finest of the wheat as Psal 81. 16. He should have fed them also with the finest wheat And thou didst drink the pure bloud of the grape That is pure wine red like bloud Vers 15. But Jesurun waxed fat and kicked That is Israel Deut. 33. 5 26. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together There is none like unto the God of Jesurun c. Esa 44. 2. Fear not
the enemie Now Moses useth this figurative expression Except their rock had sold them to implie that it was not so much from the strength and prowesse of their enemies that the Israelites became their bondslaves as from the Lords delivering them into their hands and secondly that by delivering them up thus into bondage to their enemies the Lord did as it were renounce all interest in them as if he meant no longer to be their Lord but had left them to the power of other lords that should have dominion over them Indeed elsewhere it is said that the Israelites sold themselves Isai 52. 3. Ye have sold your selves for nought and ye shall be redeemed without money to wit because by their sinnes they brought themselves into thraldome but here it is said that the Lord sold them because it was the Lord that brought this judgement upon them Vers 31. For their rock is not as our Rock even our enemies themselves being judges That is their gods are not as our God and that the Heathen themselves cannot denie He had said that a few of their enemies could not have overcome multitudes of the Israelites if God had not delivered them up into their enemies hands and now the reason of this is given in these words to wit because the God of the Israelites was another manner of God then the idol-gods of the Heathens as if he had said It is no wonder though multitudes of the Heathen should be put to flight by a few of their enemies and that because their rock their idol-gods can do nothing at all for their defence for their rock is not as our Rock our God is of infinite power and therefore able to make his people victorious over all their enemies so that it could not be that their enemies should vanquish them except their God did withdraw his help and give them up into the hands of their enemies Now this he saith was so clear that their enemies themselves must needs conâ—â—sse it I know the meaning of those words even our enemies themselves being judges may be this that the destruction of the Israelites enemies in all ages the Egyptians Amalekites c. did sufficiently prove this truth that their gods were not to be compared with the God of Israel but I see no reason why we should not understand it of the confession of their enemies since the marvellous works which God did for the Israelites could not but convince their idolatrous adversaries though for the most part they held the truth in unâ—ighteousnesse as we see they did Pharaoh and his Egyptians Exod. 14. 25. The Egyptians said Let us flee from the face of Israel for the Lord fighteth for them against the Egyptians Vers 32. For their vine is the vine of Sodome and of the fields of Gomorrah That is their lives are abominable like those of Sodom and Gomorrah whence also is that of the prophet Isai 1. 10. and therefore no wonder though God be so highly offended with them Their grapes are grapes of gall c. Their works are here compared to gall the poyson of dragons and the venome of asps vers 23. because they were so distastfull to God and so deadly to themselves and others that should be infected by their example of which see the note on chap. 29. 18. but withall these expressions may have particular respect to their bitter and deadly malice against the prophets and other the faithfull servants of God in future times but especially against Christ and his Apostles c. Vers 34. Is not this laâ—d up in store with me and sealed up amongst my treasures Some understand this thus That what he had said in the foregoing words concerning the bitter malice of the Jews against Christ their Messiah and against the servants of Christ was one of those secrets known now beforehand to God to whom all future things are known and which by the event would be found to be true though now it would hardly be believed But I rather conceive that this is spoken of the certain punishment that did abide this people for these their horrible sinnes Is not this laid up in store with me saith the Lord and sealed up amongst my treasures that is though for a time I forbear to punish these cursed and bitter fruits and works of theirs yet let them not therefore think to escape for all their transgressions are laid up in store with me I keep a perfect account of every one of them and will be sure at last to bring them all forth and charge them full heavily upon them But what is meant by that last clause and sealed up amongst my treasures I answer that the meaning of this is either that a memoriall of their sinnes was kept in the unsearchable treasuries of his wisdome and knowledge as safely and carefully as men keep their treasures and so this place is parallel with that Job 14. 17. My transgression is sealed up in a bag and thou sewest up mine iniquitie or else that he kept remembrance of their sinnes together with those treasureâ— of wrath and vengeance which he had in store for wicked men which therefore he would bring forth together with their sinnes when the time came of calling them to an account and so give them the just reward of their wickednesse And indeed we reade of treasures of snow and of hail reserved against the time of trouble against the day of battel and warre Job 38. 22 23. and that they who abuse Gods forbearance and thereby embolden themselves to sinne do treasure up wrath against the day of wrath Rom. 2. 5. Vers 35. To me belongeth vengeance and recompence That is the work of punishing wickednesse and consequently the wicked wayes of this my people and therefore as their sinnes are known to me so they shall be undoubtedly punished by me Their foot shall slide in due time That is they shall fall into some mischief they shall not stand stedfast in the prosperous estate which now they do enjoy For the day of their calamitie is at hand c. That is after they once grow thus desperately wicked it shall not be long ere this calamitie here foretold shall come upon them Vers 36. For the Lord shall judge his people and repent himself for his servants That is the Lord as a judge shall punish the rebellious and shew mercie to the good and penitent and so will defend them against their oppâ—essours and take vengeance on them for the wrong they have done his people And thus by the generalitie of this word judge he passeth from speaking of Gods justice in punishing his people to speak of his mercie in taking pitie on them in the height of their miserie and of the vengeance he would poure forth upon their enemies When he seeth that their power is gone and there is none shut up or left That is none shut up in the enemies hand as captives and prisoners and noâ—e left at libertie
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
42. 4. But Benjamin Josephs brother Jacob sent not with his brethren for he said Lest peradventure mischief befall him so was the presence of God in his Temple a speciall pledge of their preservation in regard whereof this little tribe was as it were alwayes under the wing of their heavenly father as little Benjamin was under his father Jacobs and therefore it is said The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders in which last words there is also an allusion to the situation of the Temple which was built near to the top of the mount Moriah Vers 13. And of Joseph he said Blessed of the Lord be his land c. See the note upon Gen. 49. 26. Vers 14. And for the precious fruits brought forth by the sunne c. The fruits of the earth which are here promised to the tribes of Ephraim and Manasseh are here called precious fruits brought forth by the sunne and precious things put forth by the moon because the sunne and moon are the mediate causes of the prosperous growth of such things the sunne by its warmth the moon by its moisture making the earth fruitfull Vers 15. And for the chief things of the ancient mountains and for the precious things of the lasting hills Hills are here called ancient mountains and lasting hills because they were from the beginning and shall continue to the end of the world and by the chief and precious things of these hills are meant either the choice fruits that should grow there and it is a signe of avery rich land when the very mountains and hills are so fruitfull or else the mines of gold and silver and other metals which are indeed usually found in hills and mountains Vers 16. And for the good will of him that dwelt in the bush That is the poâ—teritie of Joseph shall be blessed of the Lord as in regard of outward things so also in regard of that speciall love which God should bear them as his peculiar people for this is meant by the good will of him that dwelt in the bush in the bush God appeared to Moses as the God of Abraham Isaac and Jacob and the good will of God thus considered as a God in covenant with them was that which made them truly happy and is of that which the Psalmist speaks Psal 106. 4. Remember me O Lord with the favour thou bearest thy people O visit me with thy salvation Let the blessing come upon the head of Joseph c. See Gen. 49. 26. Vers 17. His glory is like the firstling of his bullock and his horns are like the horns of Vnicorns That is as is the beautie of a firstling bullock such shall be the glory of Ephraims kingdome and as is the strength of the Unicorn such shall be their strength to withstand and beat back their enemies With them he shall push the people together to the ends of the earth That is all his enemies that shall any where rise up against him yet some understand this of Joshua who was of the tribe of Ephraim who with his horns that is his armies of the Israelites did drive out the inhabitants of Canaan and so they reade this clause with them he shaâ—â— push the people together to the end of the land that is as was said before the land of Canaan And they are the ten thousands of Ephraim and they are the thousands of Manasseh That is these are the horns before mentioned and hereby first he gives us to understand that what he had hitherto prophecyed of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh and secondly by giving to Ephraim the younger ten thousands and to Manasseh the elder but thousands he implies that though in the last mustering of these tribes and so now when Moses blessed them the men of Manasseh were many moâ— then the men of Ephraim Numb 26. 34 37. whereas in the first mustering there was most of Ephraims tribe Numb 1. 33 35. yet in processe of time Jacobs prophecy should be accomplished concerning Ephraims excelling his brethren in the numerousnesse of his people Gen. 48. 19. His younger brother shall be greater then he and his seed shall become a multitude of nations Vers 18. Reâ—oyce Zebulun in thy going out and Issachar in thy tents Here two tribes are blessed together Zebulun and Issachar Of Zebulun it is prophecyed that they should be happy in their going out that is in their going forth to trade in merchandise by shipping which agrees with that which Jacob also prophecyed concerning this tribe Gen. 49. 13. Zebulun shall dwell at the haven of the sea and he shall be for an haven of ships and of Iâ—sachar that they should be happy in their tents that is in their quiet life at homâ— and in their countrey imployments of feeding cattel and tillage And by joyning both together Moses gives them to understand so to make them contented with their severall conditions that both their severall wayes of living should yield them matter of rejoycing in the goodnesse and bounty of God to them the tribe of Issachar should be as happy in their staying at home to follow their husbandrie as those of Zebulun to follow their merchandise and on the other side to the tribe of Zebulun the rockie sandie sea-shore should yield as plentifull a crop by their merchandise as the rich and â—at soyl of the men of Issachar should yield to them whence also it is added vers 19. They shall suck of the abundance of the seas and of treasures hid in the sands Vers 19. They shall call the people unto the mountain there they shall offer sacrifices of righteousnesse This is a prophecy of their religious thankfulnesse for Gods blessings that they should duly go to mount Sion to worship the Lord and should invite their brethren to go along with them But why is this noted in them as a matter remarkable and commendable rather then in other the tribes of Israel Surely because these tribes were seated by the sea-side in the outmost parts of the land and being so farre off from the temple at Jerusalem it was the clearer proof of their devotion zeal and love to Gods house that they would not make that an excuse to neglect Gods worship but would at the times appointed go up to his house and there offer their sacrifices sacrifices of righteousnesse as they are here called that is just righteous and acceptable sacrifices offered in faith and according to Gods Law For they shall suck of the abundance of the seas and of treasures hid in the sands This is added to imply both that being inriched by God they should be the better able to bear the charges of their journey and of their sacrifices and likewise that Gods bounty to them should inlarge their hearts with the more servent desire of returning thanks