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
moneth Vers 9. But the dove found no rest c. Because the tops of mountains were yet muddy and standing with water and besides the dove delights not in mountains but in the tops of houses and lower grounds Vers 10. And again he sent forth the dove Namely on the twentie fifth day of the eleventh moneth Vers 12. And he stayed yet other seven dayes and sent forth the dove c. Namely on the second day of the twelfth moneth Vers 13. And behold the face of the ground was drie That is as is said before the water was gone from the earth so that the superficies the face of the ground was drie but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast Vers 14. And in the second moneth c. was the earth dried That is it was now throughly dried hard and fit for the use both of man and beast so that after the upper face of the ground was drie Noah and the rest staied welnigh two moneths in the Ark. Vers 20. And offered burnt offerings on the altar By way of thankfulnesse and according to that form of worship which God had before established in his Church Vers 21. And the Lord smelled a sweet savour Still we see that the Scripture speaks of God after the manner of men who are delighted and refreshed with sweet odours Isa 3. 24. The meaning is that God having in his displeasure punisht man severely was now at peace with these and did graciously accept of this service which Noah had now performed And the Lord said in his heart c. That is God decreed that he would never destroy the world as now he had done speaking of that decree which was afterward revealed to Noah chap. 9. vers 8. For the imagination of mans heart is evil c. The same words are used cap. 6. vers 5. as a reason why God would destroy the world that are here used as a reason why God would not destroy it and in both fitly there to shew the just cause the Lord had to punish here to shew that even hence God in the riches of his mercy resolved to spare them for saiâ—s he they are corrupt altogether by nature and should I deal with them according to their desert I must be continually sweeping them away with a deluge but I will henceforth deal more particularly with men and not overturn the generall course of nature any more CHAP. IX Vers 2. ANd the fear of you and the dread of you c. That absolute soveraignty over the creatures which man lost by rebellion against God is not now restored onely that remainder of soveraignty vvhich man had enjoyed since the Fall vvas novv by promise confirmed unto Noah and his posteritie vvhence it is that even the most savage of them do naturally fear the face of man though sometimes by the just judgement of God they do as it vvere rebell rise up upon him and hurt him Vers 3. Every moving thing that liveth shall be meat c. That is you may eat of any of the creatures as freely as of the herbs that grovv out of the ground Not that before the Floud they did eat nothing but herbs c. methinks besides many other arguments that might be brought against this conceit that vvhich is said Matth. 24. 38. implies a greater liberty in feasting As in the dayes that were before the Floud they were eating and drinking c. onely God novv restores unto Noah the lavvfull use of these things vvhich vvere in a manner taken from them by the Floud and the rather vvas this here made knovvn to Noah to make vvay to that vvhich follovveth in the next verse vvhich is added as an exception to this generall grant to vvit that though they might eat freely of any of the creatures yet not of things strangled out of vvhich the bloud vvas not first let forth Hovvever it is sufficient for us hence to learn that now it is lawfull to eat of any of the creatures and that the law which made some beasts c. unclean and not allowed for food was not yet given to the Church of God Vers 4. But flesh with the life thereof which is the bloud c. The bloud is called the life of the flesh because it is as it were the seat of the life and the vitall spirits Levit. 17. 11. For the life of the slesh is in the bloud And therefore though they might eat the slesh of beasts yet not with the bloud that is not except it were first orderly mortified and cleansed oâ— the bloud and this restraint doubtlesse was imposed upon them to make them the more fearfull of shedding mans bloud And we see the Apostles Act. 15. 20. enjoyned the Christians of those times to observe this command the rather happily because it had been of such ancient use and so long observed amongst the people of God and would not easily therefore be left on a sudden Vers 18. And Ham is the father of Canaan This is both here and after vers 22. added both to imply the reason why vers 25. the curse is denounced against him Cursed be Canaan and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang with whom they had so much to do in the dayes of Moses Vers 25. And he said Cursed be Canaan Noah knowing what had passed whether by revelation or by the relation of his other sonnes we need not enquire doth as a Prophet by the inspiration of Gods spirit denounce this judgement that the curse of God should fall upon him and his posterity for this wicked facâ— and namely upon the Canaanites who are therefore particularly mentioned â—ecause in them this curse should be most remarkably seen A servant of servants shall he be c. That is a most base and vile servant This is meant of the Canaanites the progeny of Canaan who were conquered and made bondslaves by the Israelites therefore called Canaans brethren because they were the posteritie of Shem the brother of Cham yea and by those Western nations which were the posteritie of Japheth Vers 26. And he said Blessed be the Lord God of Shem. Noah foresees by the instinct of Gods spirit that God would enter into a speciall covenant with the posteritie of Shem taking them to be his peculiar people and binding himself to be their God Now ravisht with joy in the consideration of this extraordinary priviledge he doth not barely pronounce this blessing that God would be the God of Shem and his posteritie but expresseth it covertly in this thanksgiving whereinto he breaks forth in the excesse of his joy Blessed be the Lord God of Shem. Vers 27. God shall enlarge Japheth This according to our translation must needs be a prediction of the great encrease of Japheths posteritie And he shall dwell in the tents of Shem. A prophesie of that
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
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
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly