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-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-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
servant Jacob saith thus Jacob doth not by this submissive speech renounce his blessing but yielding temporall subjection for a time as David to Saul though he were even then the anointed king he thereby labours to appease his brothers wrath still waiting by faith for the promise which was to be accomplished in future times I have sojourned with Laban c. This he saith that the consideration of what he had already suffered might cause Esaus anger to câ—ase and also that this his readinesse to render an account as it were of his time spent might seem a kind of submission unto him Vers 5. And I have oxen c. This is added to prevent suspicion that he might not think he was come as one that gaped after his fathers riches or to suck any thing from him or that he now sought his favour for his own profit sake Vers 6. We came to thy brother Esau and also he cometh to meet thee and foure hundred men with him Whether Esau came with this troop against Jacob with a purpose to destroy him and so to be revenged on him as long since he intended it is not evident in the text the most Expositours are of that mind and that God did miraculously change his heart by that time they met together Yet others judge it more probable that Esau meant not to cut off Jacob indeed they alledge a very probable reason for it for if say they out of reverence to his father Esau restrained himself vvhen he was in the freshest and hottest of his passion it is not likely that now after twenty years absence he would have no respect to the grief of his aged father who was still living but by slaying his brother bring his gray hairs with sorrow to the grave However evident it is that the messengers feared he came in his displeasure and to that end brought such a band of men along with him which no marvell it is though Jacob were very ready to believe Vers 16. And put a space betwixt drove and drove This he did that his presents might make the fairer show and by these distant spaces the heat of Esaus rage might be abated and also that if he fell in hostile manner upon the first the other might seek the better to escape Vers 20. And say ye moreover Behold thy servant Jacob is behind us This he urgeth to be especially remembred by his servants that Esau might not think that he sent these in this manner before to delude him that he in the mean season might escape some other way Vers 21. And himself lodged that night in the company That is the night after he had sent avvay these droves by his servants as is before related it vvas not therefore that night mentioned vers 13. the night after he heard that his brother Esau vvas coming tovvards him vvith foure hundred men but the night follovving the day betvveen being spent in sending avvay the presents to Esau Vers 22. And passed over the ford Jabbok Jabbok was a river whereof mention is again made Deut. 2. 37. Thou camest not unto any place of the river Jabbok and that Jacob passed over this river is expresly set down because this testified that after he had prayed to the Lord he was well confirmed and settled in his mind concerning the Lords protection because otherwise he would not have passed the river but have made a stand on the other side where with lesse difficultiâ— he might have escaped away had his brother in an hostile manner set upon them Vers 24. And there wrestled a man with him That is Christ appearing in the form of a man therefore called after and by the prophet Hosea God and an Angel Hose 12. 3 4. And by his strength he had power with God Yea he had power over the Angel yea the Angel that redeemed him from all evil Gen. 48. 16. The Angel that redeemed me from all evill blesse the lads Jacob having wrestled with God by prayer as no doubt to that very end he stayed behind alone and that not without bitter tears as Hose 12. 4. he wept and made supplication unto him at the last the Lord appeared set upon him and wrestled with him and that to this very end that he might be assured that though he wrestled with many afflictions yet he should be victour in them all Vers 25. When he saw that he prevailed not against him c. This is spoken with respect to that assistance measure of strength wherewith God was pleased in that assumed body wherein he wrestled with Jacob to struggle with him and over which Jacob with his might and power prevailed And the hollow of Jacobs thigh was out of joynt This was for the present to humble him that he might not be exalted above measure being a discovery of his weaknesse and of the Lords indulgence whereby onely he prevailed and it was withall for the future a memoriall and remembrance unto him of this most comfortable Apparition Vers 26. And he said Let me go for the day breaketh The Angel speaks thuâ— 1. after the manner of men whose shape he had taken as if he had haste to be gone 2. to put Jacob in mind of his affairs that it was fit he should make haste to his wives c. and 3. to intimate unto him that he would not have his glory by the rising light be revealed to him and much lesse to any of his family that might now come to him And he said I will not let thee go except thou blesse me His desiring to be blessed by him argues that he acknowledged himself to be inferiour to him with whom he wrestled and that though he did what he could to hold him yet if he procured not the blessing by begging it at his hands he might happely misse of it and so some understand that place of the prophet Hos 12. 4. to wit that it was at this time that he wept and made supplication to the Angel with whom he had wrestled Vers 28. Thy name shall be called no more Jacob but Israel That is not so much Jacob as Israel which signifieth one that hath princely power with God Vers 29. Tell me I pray thee thy name Though he knevv at length vvith vvhom he vvrestled at least that he wrestled vvith an Angel sent from God ver 30. For I have seen God face to face c. yet he desires a surer and clearer knovvledge Vers 30. I have seen God face to face To vvit in the Apparition before mentioned for othervvise to see the face of God that is to see the glory of God as he is in and of himself it is altogether impossible for men Exod. 33. 20. Thou canst not see my face for there shall no man see me and live Vers 32. Therefore the children of Israel eat not of the sinew which shrank c. To perpetuate hereby the memory of this honour vvhich God afforded Jacob in this conflict
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
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
provident care over his father and those things that concerned him he saith not The Lord God brought it to me but The Lord thy God c. and thus still he is further and further insnared in doing that which was not lawfull that his father might not discover the fraud but might give him the blessing Vers 27. He smelled the smell of his rayment and blessed him Rebekah had put upon Jacob Esaus choycest garments goodly rayment vers 15. which it seems according to the customes of those times and countreys were perfumed for that land abounded with sweet spices which Isaac smelling he took that occasion to begin the blessing thus See saith he the smell of my sonne is as the smell of a field which the Lord hath blessed Vers 28. Therefore God give thee of the dew of heaven c. This is both a prayer and a prophecy neither must we understand it onely of the person of Jacob but of his posterity for the Lordship over his brethren promised vers 29. Be Lord over thy brethren c. was not literally fulfilled till many years after when the Idumeans were servants to the Israelites nor onely of temporall blessings which are onely expressed we must know that in those times God did chiefly make known his will concerning Christ and those spirituall and heavenly gifts that are given us in Christ darkly and obscurely under the promises of earthly things as types of heavenly blessings and therefore though these outward things be onely mentioned yet this prophecy must be extended to all that was included in the promise of Abraham Vers 33. And Isaac trembled very exceedingly and said c. The following words uttered by him in this perplexity and fear do best shew what was the ground of his fear that enquiry which in his astonishment he makes after the party blessed Who where is he that hath taken venison and brought it me c. argues methinks plainly a sudden fear that seised on him lest he had settled the inheritance of the blessing where he should not and yet withall his confirming of the blessing unto Jacob in the close of his speech implies as plainly that remembring what God had said Gen. 25. 23. The elder shall serve the younger c. and comparing it with this which now happened it struck him with a great fear that he had gone about as farre as in him lay to crosse the purpose and decree of God Thus therefore I conceive of this place That Isaac as a man suddenly astonisht and amazed is at first distracted with severall fears and knows not what to fear most yet at last perceiving how evidently the hand of God was in this businesse he shakes off all carnall affections and confirms the blessing to Jacob I have eaten of all before thou camest and have blessed him yea and he shall be blessed Vers 34. Blesse me c. Esau in his passion and bitternesse of spirit craves his share in the birthright-blessing though he could not have it alone But this was spoken in a passion otherwise he could not be ignorant that this could but be conferred upon one for though Jacob blessed all his sonnes yet this with the birthright went to Judah Gen. 49. Vers 35. Thy brother came with subtilty and hath taken away thy blessing That is the blessing of the birthright which according to the ordinary course of nature unlesse God did otherwise dispose of it belonged to the elder and which Isaac had before promised Esau and did really intend to conferre upon him though now it were settled upon Jacob to whom by Gods decree and purpose it did of right appertain Vers 36. Hast thou not reserved a blessing for me Finding himself wholly excluded from the birthright-blessing he enquires whether no blessing were reserved for him Vers 37. And what shall I do now unto thee my sonne As if he should say comparatively all other blessings are nothing Vers 39. Behold thy dwelling shall be the fatnesse of the earth Upon Esaus bitter lamentation and weeping mentioned in the former verse Isaac now foretells the earthly blessings that should befall Esaus posterity but as for the prime and chief blessing that was settled upon Jacob neither had Isaac the least thought of altering what he had done herein as the Apostle saith concerning Esau Heb. 12. 17. When he would have inherited the blessing he was rejected for he found no place of repentance though he sought it with tears that is all his crying and weeping could not move Isaac to repent of what he had done or reverse the blessing which though unwittingly he had conferred upon Jacob. Yea some note a difference betwixt Esaus blessing here concerning outward things and that of Jacobs vers 28. to wit because though the same outward blessings be here promised to Esau that were before promised to Jacob the dew of heaven and the fatnesse of the earth yet they are promised to Jacob in another manner then they are to Esau for to Esau it is onely said that he should have these things thy dwelling shall be the fatnesse of the earth and of the dew of heaven to wit by the ordinary dispensation of Gods providence but now to Jacob it is said that God should give him these things namely as gifts and pledges of his singular love and favour towards him vers 28. God give thee of the dew of heaven and the fatnesse of the earth c. Vers 40. It shall come to passe when thou shalt have the dominion c. That is after the Edomites thy posterity shall have been a long time in subjection to the Israelites they shall at length become more mighty then they had been and then shall cast of the yoke of the Israelites which was accomplished in the dayes of Jehoram king of Judah 2. King 8. 20 In his dayes Edom revolted from under the hand of Judah Vers 41. Esau said in his heart The dayes of mourning for my father c. Yea afterwards he spake what at first he onely purposed in his mind and by that means as is noted in the next verse these words of Esau her elder sonne were told to Rebekah at first he onely determined this in his mind but afterward not able to contain himself nor to conceal his purposes he uttered what he intended in the hearing of some body and so it was known and at last told Rebekah Vers 42. Thy brother Esau as touching thee doth comfort himself purposing to kill thee Esau is here said to comfort himself with his thoughts of killing Jacob either 1. because not onely revenge it self is sweet to men that are greatly enraged whence the Lord speaking of himself after the manner of men saith of the Jews Ezek. 5. 13. I will cause my fury to rest upon them and I will be comforted but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged when they have determined within themselves
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
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
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-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-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
them and therefore desired that Moses might receive from God what was farther to be said and then he might deliver it to them And indeed this is still the work of the Law to scare men and drive them to seek for a Mediatour betwixt God and them Vers 26. For who is there of all â—lesh that hath heard the voice of the living God That is what man is there that ever heard God speaking out of the midst of the fire as we have done and yet lived Moses useth here the word flesh speaking of men because that implyes the frailtie of mans condition which is the cause why men are not able to endure to heare God speaking to them in such majesty and glory CHAP. VI. Vers 1. NOw these are the commandments the statutes and the judgements c. Here Moses entreth upon the explanation of the first commandment of the tenne before rehearsed chap. 5. Vers 6. And these words which I command thee this day shall be in thine heart That is they shall be imprinted in thy mind thou shalt acquaint thy self with them and lay them up in thy memory and mind as travellers do the directions that are given them for the finding of their way that so upon all occasions thou maist know what thou art to do and maist not be to seek Vers 8. And thou shalt bind them for a signe upon thine hand c. See the note upon Exod. 13. 16. Vers 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name c. That is when thou hast a calling to swear thou shalt swear by the name of God and not by any creature whatsoever it be Vers 15. For the Lord thy God is a jealous God among you There are two arguments included in these words whereby Moses disswades them from going a-whoring after other Gods first because their God was jealous of having this honour given to any but himself concerning which see the note upon chap. 4. 24. and secondly because their God was ever amongst them as being every where present observing all their wayes and therefore their idolatries could not be hidden from him Vers 16. Ye shall not tempt the Lord your God as ye tempted him in Massah Men are said to tempt God when they will not rest in that truth concerning God revealed in his word but will needlessely make experiments whether he be so just wise faithfull c. as in his word he is said to be which may be done first by wilfull sinning as it were trying whether he be omniscient c. Act. 5. 3. secondly by needlesse rushing upon any danger without a calling Mat. 4. 6 7. thirdly by requiring a signe needlessely and out of a false dissembling heart onely to see whether such a miracle can be wrought or no Mat. 16. 1. Luke 11. 16. fourthly by prescribing God when and how he shall perform his promises which limiting of God proceeds from infidelity and thus they tempted God in Massah See Psalm 78. 41. Vers 25. And it shall be our righteousnesse if we observe to do all these commandments c. Thus the Law requires the righteousnesse which is by works but the Gospel speaks otherwise Rom. 10. 5 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law but the Law is onely here used as a school-master to bring them unto Christ Gal. 3. 24. Moses propounding to them this righteousnesse of the Law that they finding how impossible it was for them to attain this righteousnesse of the Law might thereby be brought to seek after that righteousnesse which is by faith and withall to let them know that though the Lord was pleased to make a covenant of grace with them and to receive them as justified in and through the righteousnesse of a Mediatour yet there was also a personall inherent righteousnesse required of them as the necessary effect of the righteousnesse of faith which consisted in the sincere and carefull observation of all these Laws which however it must needs be weak and imperfect yet in and through their Mediatour God would acâ—ept it CHAP. VII Vers 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possesse it and hath cast out many nations before thee the Hittites c. In Gen. 15. 19. there are ten nations mentioned whose land God there promised to Abrahams posterity and here Moses speaks but of seven nations and one of these too to wit the Hivites are not reckoned there so that there are foure nations named there of whom there is no mention here to wit the Kenites the Kenizites the Kadmonites and the Rephaims But at this difference we need not stumble for it was now many hundred years since that promise made to Abraham in which time there might be great alterations amongst the nations that inhabited this land and so happely those nations mentioned there and not here were at this time united in one with some of these seven nations and besides happely the nations mentioned there and not here are those which in Davids and Solomons time became tributaries to the crown of Israel and so included in that promise made to Abraham which yet were never cast out before the Israelites and therefore not named here by Moses Vers 3. Neither shalt thou make marriages with them c. Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as thesâ— here mentioned to wit the Ammonites Moabites and Egyptians Ezra 9. 1 2. Vers 5. Ye shall destroy their altars and break down their images and cut down their groves c. Chap. 12. 3. there is also expresse mention made of bâ—rning their groves too Vers 10. And repayeth them that hate him to their face to destroy them c. This phrase implyes that God would as openly as manifâ—stly oppose and fight against those that hate him for their destruction as they did impudently and openly oppose God impudent sinners do as it were seek to outface God Psal 73. 9. and God is said to repay them to their face when he sets himself against them in this their impudency and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them Also hereby may be implyed that God should confound them in this life even whilest they were opposing and outfacing the Lord whence the second clause may seem to be added by way of explaining the first he will not be slack to him that hateth him he will repay him to his face Vers 15. And will put none of the evil diseases of Egypt which thou knowest upon thee That is the Lord will not lay upon you any of those dangerous and noisome diseases wherewith
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
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he
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
upon thee unexpectedly Vers 3. Blessed shalt thou be in the citie and blessed shalt thou be in the sield That is in all places Vers 4. Blessed shall be the fruit of thy body and the fruit of thy ground c. That is blessed shalt thou be in all thy possessions Vers 5. Bâ—â—ssed shall be thy basket and thy store That is blessed shalt thou be in the use of all that thou hast Vers 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out That is in all thy imployments publick or private Vers 9. The Lord shall establish thee an holy people unto himself c. This chiefly is meant of spirituall blessings of being Gods peculiar people and the firm perpetuity of â—he covenant made with them and it is added in the last place as the chief â—iece 〈◊〉 their happâ—nesse Vâ—â—â— â—0 And all the people of the earth shall see that thou art called by the nâ—me of the Lord c. That is that thou art the peculiar people of God for the meaning is that all nations should plainly perceive by the singular blessings that shall be heaped upon this people that God did indeed own them for his speciall people and that they were called by his name as sonnes are called by the name of their 〈…〉 and wives by the names of their husbands Vâ—â—â— 12. The Lord shall open unto thee his good treasure the heaven c. Mosâ—s calls the heavens the Lords good treasure because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein as the rain to water the ground the heat of the sunne and the influence of the moon and starres to make all things therein to grow and prosper c. Vers 13. And the Lord shall make thee the head and not the tail c. That is thou shalt be highly esteemed above other nations and not scorned and despised as a base and contemptible people Vers 15. All these curses shall come upon thee and overtake thee That is there shall be no avoyding these judgements though thou triest all wayes and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries yet it shall not be thou mayest sometimes think that thou art gotten out of danger but thy hopes shall be in vain these judgements shall still pursue thee and at last overtake thee Vers 21. The Lord shall make the pestilence cleave unto thee c. That â—s God will send the pestilence into thy cities and towns and you shall be no wayes able to rid your selves of it when it is among you in vain shall any means be used to stay the spreading of the infection because the Lord shall command it to cleave unto you and to continue amongst you Vers 23. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron It is not without cause that Moses saith not The heavens shall be brasse and the earth iron but the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron for the Lord intended that this should give them a hint of fear by shewing them how God had hemmed them in with judgements on every hand if they should walk rebelliously against him Vers 24. The Lord shall make the rain of thy land powder and dust c. That is in stead of rain there shall fall upon thy grounds trees plants c. powder and dust which the wind and other things raise in times of drought Vers 28. The Lord shall smite thee with madnesse and blindnesse c. It is a spirituall madnesse and blindnesse and astonishment of heart which God here threatens to wit when God deprives men of the use at least of their understanding that they stand in a manner like a blind man or one that is suddenly amazed or astonished not knowing which way to turn themselves or shall do such things which if they were not bewitched as S. Paul saith of the Galatians Gal. 3. 1. if they were not blind or drunk or mad as we use to say they would never Accordingly therefore by groping at noon-day in the following verse all the effects are meant of this brutish stupidity and spirit of giddinesse wherewith the Lord in his just judgement doth many times strike men as when they shall cast themselves headlong into manifest dangers and shall not be able to apprehend the occasions of helping themselves or doing good to themselves though never so clearly proffered unto them when men shall runne on securely in those sinnes which the very light of nature must needs tell them are the high-way to hell and when Gods anger is clearly discovered by his judgements yet they will not see it when they shall live under plentifull means of grace and yet shall continue ignorant or wilfully reject both Christ and heaven and indeed in this regard we may well say that the Jews did thus through Gods just judgement grope at noon-day and so still do unto this houre in that the light of the Gospel shining upon them they would not nor will yet acknowledge Christ their promised Messiah which makes the Apostle say 2. Cor. 3. 14. that untill this day there is a vail over their minds in the reading of the old testament and Rom. 11. 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day Vers 30. Thou shalt betroth a wife and another man shall ly with her c. The sting of the judgement here threatned lies in this that their enemies should lie with those they had newly betrothed to be their wives before themselves had enjoyed them and so it is likewise in the particulars following that they should be bereaved of their new-built houses before they had dwelt a day in them and of their vineyards before themselves had eaten of the fruit of them Though it be misery enough at any time to have those things taken away by enemies wherein we delight yet it is a great aggravation of this misery when after we have taken much pains to get them and have set our hearts upon them and are filled with hope and expectation of enjoying the fruit of our labours then on a sudden they should be snatched away and so all our hope should be quite dashed and others should enjoy all the sweeâ— we had laboured for Vers 32. Thy sonnes thy daughters shall be given unto another people thine eyes shall look and fail with longing c. The judgement here threatned is first that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity for it is not so great a vexation to heare of the losse of goods or children as to have