plainly see and freely acknowledge my sin in striving with God He seems not to deny that he had sinned before for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israels dismission the LORD is righteous and I and my people are wicked 28 Intreat the LORD for it is enough that there be no more z Or and let it be enough let God content himself that he hath punished me so long and that I have confessed my sin and promised amendment that there may be hereafter no more †Heb. 〈◊〉 of God mighty thundrings and hail and I will let you go and ye shall stay no longer 29 And Moses said unto him Assoon as I am gone out of the City I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the * 〈◊〉 24. 1. earth is the LORDS a Or that this land is the Lords even his whom thou deniedst to have any jurisdiction in it or over thee Exod. 5. 2. Or the Earth is put for the World the Heaven and the Earth q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails or restrain them as he pleaseth 30 But as for thee and thy servants I know that ye will not yet fear the LORD God 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye Thus God still sends smaller judgments to usher in the greater was smitten for the barley was in the ear and the flax was bolled 32 But the wheat and the rie were not smitten for they were †Heb. hidden or dark not grown up c The Hebrew word may be rendred either dark or hid to wit under the ground whereby it was secured from this stroke or late as divers of the Hebrews and other Interpreters render it This kind of Corn coming later up was now tender and hidden either in the ground or in the Herb whereby it was in some measure secured both from the fire by its greenness and moisture and from the hail by its pliableness and yielding to it whereas the stalks of Barly were more dry and stiff and therefore more lyable to the Hail and Fire 33 And Moses went out of the City d That being solitary he might pour forth his heart in servent prayers from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the Earth 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35 And the heart of Pharaoh was hardened neither would he let the children of Israel go as the LORD had spoken †Heb. by the hand of Moses by Moses CHAP. X. 1 AND the LORD said unto Moses Go in unto Pharaoh for * chap. 4. 21. and 7. 14. I have hardned his heart and the heart of his servants that I might shew these my signs before him 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3 And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4 Else if thou refuse to let my people go behold to morrow will I bring the * Wisd. 16. 9. locusts into thy coasts 5 And they shall cover the †Heb. eye face of the Earth that one cannot be able to see the Earth and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye the staffe of their lives which remaineth unto you from the hail and shall eat every tree b The fruits and leaves of every tree which groweth for you out of the field 6 And they shall fill thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy fathers fathers have seen c Such for number or shape or mischievous effects as were never seen before since the day that they were upon the Earth unto this day And he turned himself and went out from Pharaoh 7 And Pharaohs servants said unto him How long shall this man be a snare d An occasion of sin and destruction See Exod. 23. 33. Ios. 23. 1â—… unto us let the men go that they may serve the LORD their God knowest thou not yet that Egypt is destroyed 8 And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but †Heb. who and who c. who are they that shall go 9 And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must bold a feast unto the LORD e A feast upon a sacrifice wherein all are concerned and therefore all must be present and ready to do what God requires us 10 And he said unto them Let the LORD be so with you as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go and your little ones Look to it for evil is before you g Either 1. Evil of sin You have some ill design against me either to stir up Sedition or War against me or utterly to depart out of my Kingdom Or rather 2. Evil of calamity or mischief 1. Because it is here said to be before their faces whereas evil designs are in mens hearts and the fair pretences wherewith they cover them are said to be before their faces 2. The word of caution he gives to them look to it or take â—…eed seems to imply that he speaks not of the evil they designed against Pharaoh but of that which they would unavoidably bring upon themselves from so potent a King by the refusal of such fair offers and continuing in such insolent and unreasonable demands 11 Not so go now ye that are men and serve the LORD for that ye did desire †Which was not true but onely was gathered by him out of their declared intention of going to sacrifice wherein he thought the presence of the Women and Children wholly unnecessary and they were driven out from Pharaohs presence 12 And the LORD said unto Moses stretch out thine hand over the land of Egypt for the locusts that they may come up upon
thought it consisted onely in the external performances and abstinences expressed 4 And Moses wrote i To wit in a book Heb. 9. 19. And the ten commandments God himself wrote also in tables of stone Exod. 31. 18. all the words of the LORD and rose up early in the morning and builded an altar k Representing God in Christ as one party in the covenant under the hill and twelve pillars l Representing the people of Israel the other party So here are the outward signs and symbols of a covenant made between God and the Israelites according to the twelve tribes of Israel 5 And he sent young men m It matters not whether they were the first-born or others it is sufficient that they were persons appointed and authorized for the present service not without Gods direction of the children of Israel which offered burnt-offerings and sacrificed peace-offerings of oxen n One kind as the principal is named for all for there were offered also goats as appears both from Heb. 9. 19. and from hence that burnt-offerings were usually made of the goats Lev. 1. 10. Numb 7. 28. unto the LORD 6 And Moses took half of the bloud o Of the beasts killed which for conveniency of sprinkling was mixed with a little water Heb. 9. 19. whereby also Christ was most fitly represented who came by water and blood 1 Ioh. 5. 6. and put it in basons and half of the bloud he sprinkled on the altar ‖ To signify as well that God was appeased and atoned by this blood as it represented the blood of Christ as also that Christ was sanctified with his own blood Heb. 9. 12. 7 And he took the book of the covenant p Wherein Moses had written the conditions of this covenant to wit the words and laws of God above ver 4. and read in the audience of the people q i. e. In the hearing of a great number of them or of some in the name of all the people by whom it was read or otherwise published to all the people successively and they said * Verse 3. All that the LORD hath said will we do and be obedient 8 And Moses took the bloud r The other half of the blood which was put in the basons for this end ver 6. and sprinkled it on the people s Either upon the 12 pillars representing the people or upon the peoples representatives to wit the Elders mentioned ver 1. as when the people are commanded to lay on their hands the Elders do it in their name and stead Lev. 4. 15. Deut. 21. 2. or upon those of the people which were nearest him which was imputed to all the rest and was to be taken by them as if it had reached unto them all Now this sprinkling of the bloud upon the people did signify 1. their ratification of the covenant on their parts and their secret wishing of the effusion of their own blood if they did not keep it 2. the sprinkling of their consciences with the blood of Christ and their obtaining redemption justification and access to God through it alone See Heb. 9. 20 22. and 13. 20. and said Behold * 1 Pet. 1. 2. the bloud of the covenant t Whereby the covenant is made and confirmed as was usual both in Scripture Mat. 26. 28. Luk. 22. 20. and among heathens which the LORD hath made with you concerning all these words 9 Then went up u In obedience to that command of God given ver 1. Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel 10 And they saw the God of Israel x Not any visible resemblance of the Divine nature which is expresly denied Deut. 4. 15. 1 Tim. 6. 16. and was refused to Moses when he desired it Exod. 33. 18 20. and therefore surely would never be granted to the Elders of Israel but some glorious appearance or token of Gods special presence or rather the second person in the Trinity who now shewed himself to them in an humane and glorious shape as an essay and testimony of his future incarnation This may seem probable 1. because here is mention of his feet 2. because this way of Christs appearance was not unusual See Gen. 18. c. 3. because the person who delivered the law in Sinai was Christ as appears from Act. 7. 38. though he be there called an Angel a name oft given to Christ as hath been sormerly shewed and there was under his feet as it were a paved work * Ezek. 1. 26. and 10. 1. of a Saphire stone y Which is of a clear sky-colour mixed with golden spots like stars in the sky and as it were the body of heaven in his clearness z Or for clearness A clear sky in Prophetical style signifies Gods favour as a cloudy sky notes his anger 11 And upon the nobles a Or separated or select ones i. e. the persons who were singled out to go up with Moses ver 1. 9. the same of whom it is said here and ver 10. that they saw God of the children of Israel he laid not his hand b i. e. Did not hurt or destroy them as they might expect according to the vulgar opinion Gen. 16. 13. and 32. 20. c. and the conscience of their own guilt as being now before their Lord and Judge And so the phrase of putting or stretching forth the hand is most frequently used as Gen. 37. 22. 1 Sam. 26. 11 23. Esth. 2. 21. Iob 1. 11 12. Psal. 138. 7 c. also they saw God and did eat and drink c So far were they from being destroyed that they were not affrighted at this glorious appearance of God but were refreshed and comforted by it and did joyfully eat and drink together in Gods presence celebrating the sacred feast made of the remnant of the peace-offerings according to the manner Thus God gave them a taste of his grace and mercy in this covenant and an assurance that he would not deal with them according to the rigors of the law but for the sake of the blood of Christ typically represented here would graciously pardon and accept all those that sincerely though imperfectly obey him 12 And the LORD said unto Moses Come up to me into the mount and be d i. e. Abide as that verb is used 1 Tim. 4. 15. and elsewhere there and I will give thee * chap. 31. 18. and 32. 16. tables of stone e He chose that material partly as very durable yet so that it was capable of being broken which God foreseeing their wickedness intended to do and partly for signification to note the hardness of their hearts upon which no impression could be made but by the finger of God and a law and commandments f Or the law and because that is ambiguous to the moral and ceremonial and judicial he addes even the commandment
27. boil g God multiplying that dust and heating it and then dispersing it over all the land and causing it to fall and rest upon the bodies of the Egyptians breaking forth with blains upon man and upon beast 11 And the Magicians could not stand before Moses h As they hitherto had done both as spies and as adversaries for though their understandings were convinced of Gods hand and infinite power yet their hearts were not changed but for their worldly interest they persisted to rebel against their light and therefore are justly plagued It was no favour to Pharaoh that the plague was not upon him but onely a reservation to a greater mischief as it follows because of the boiles for the boil was upon the Magicians and upon all the Egyptians 12 And the LORD hardened the heart of Pharaoh and he hearkened not unto them * chap. 4. 21. as the LORD had spoken unto Moses 13 And the LORD said unto Moses Rise up early in the morning and stand before Pharaoh and say unto him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 14 For I will at this time send all my plagues upon thine heart i Or into thy heart Thou hast hitherto not felt my plagues upon thy own person or thy body but I shall shortly reach and wound it and that not onely in the skin as the magicians and others are now smitten but even to thy heart such as shall make thy heart sick Mic. 6. 13. such as shall give thee a mortal and irrecoverable wound Some understand it of inward and spiritual judgments upon Pharaohs heart such as hardness of heart But that plague had been inflicted upon him and is recorded before this time And Pharaohs heart being here opposed to his servants and people seems rather to denote his person the heart or soul being often put Synecdochically for the whole man and upon thy servants and upon thy people that thou mayest know that there is none like me in all the earth 15 For now I will stretch out mine hand that I may smite thee and thy people with pestilence k i. e. Not properly so called but largely as the word is used Hos. 13. 14. with an utter and irrecoverable destruction This relates partly to the killing of the first-born which plague did more immediately and nearly concern both him and his people and principally to their destruction in the Red Sea and thou shalt be cut off from the earth 16 And in very deed for this cause have I †Heb. made thee stand raised thee up l So the Hebrew word is translated Rom. 9. 17. I have raised thee up out of thy first nothing into thy being and life and kingdom and upheld thy being and reign even in the midst of thy tyranny Heb. I have made thee to stand i. e. to remain alive and untouched when thy Magicians could not 〈◊〉 〈◊〉 â—…1 I have preserved thee in life not for want of power to destroy thee as thou mayst fancy nor for want of provocation from thee but for my own glory for to shew in thee my power m In those mighty works which have been occasioned by thy rebellion and obstinacy and that my Name n My being and providence and my manifold perfections my patience in bearing thee so long my justice in punishing thee my power in conquering thee my wisdom in over-ruling thy pride and tyranny and cruelty to thy own destruction and the redemption of my oppressed people and my faithfulness in making good my promises to them and my threatnings to thee may be declared throughout all the earth 17 As yet exaltest thou thy self against my people o i. e. Against me acting for my people The gracious God takes what is done to or against his people as done to or against himself See Zech. 2. 8. Matth. 25. 40 45. Act. 9. 4 5. that thou wilt not let them go 18 Behold to morrow about this time I will cause it to rain a very grievous hail such as hath not been in Egypt since the foundation thereof p Since they were a Kingdom or a Nation even until now 19 Send therefore now and gather thy cattel q This forewarning God gives partly to mitigate the severity of the judgment partly that a considerable number of Horses might be reserved for Pharaohs expedition chap. 14. partly to shew the Justice of God in punishing so wicked and obstinare people as would take no warning neither from Gods words nor from his former works and partly to make a difference between the penitent and the incorrigible Egyptians and all that thou hast in the field for upon every man and beast which shall be found in the field and shall not be brought home the hail shall come down upon them and they shall die 20 He that feared the word of the LORD amongst the servants of Pharaoh made his servants and his cattle flee into the houses 21 And he that †Heb. set not 〈◊〉 heart unto regarded not the word of the LORD left his servants and his cattle in the field 22 And the LORD said unto Moses stretch forth thine hand toward heaven that there may be * Rev. 16. 21. hail in all the land of Egypt upon man r i. e. Upon those men that presumed to continue in the field after this admonition and upon beast and upon every herb of the field throughout all the land of Egypt 23 And Moses stretched forth his hand toward heaven and the LORD sent thunder and hail and the fire ran along upon the ground s Devouring both Herbs and Cattle which were upon it Ps. 78. 47 48. and 105. 32 33. and the LORD rained hail upon the land of Egypt 24 So there was hail and fire mingled with the hail t Which strange mixture much increased the miracle very grievous such as there was none like it in all the land of Egypt since it became a Nation u For that Hail and Rain did sometimes though but seldom fall in Egypt is attested by divers eye witnesses 25 And the hail smote throughout all the land of Egypt all that was in the field both man and beast and the hail smote every herb of the field and brake every tree of the field x i. e. Most of them or Herbs and Trees of all sorts as appears from chap. 10. 12 15. See before ver 6. 26 * chap. 8. 22. and 11. 7. Onely in the land of Goshen y It seems the Egyptians that dwelt there were spared for the sake of their Neighbours the Israelites Which great obligation probably made them more willing to lend their jewels to them chap. 12 35. where the children of Israel were was there no hail 27 And Pharaoh sent and called for Moses and Aaron and said unto them I have sinned this time y I now
f Heb. the streams or the flowing waters whose nature it is to be constantly in motion stood upright as an heap and the depths were congealed g i. e. Hardned stood still as if they had been frozen and so they were a wall on both hands chap. 14. 22. in the heart h i. e. The midst as that word is used Psal. 18. 16. and 46. 2. Ezek. 28. 2. of the sea 9 * Judg. 5. 30. The Enemy said I will pursue I will overtake I will divide the spoil my lust i The lust of covetousness and revenge too shall be satisfied upon them I will draw my sword mine hand shall ‖ Or repossess destroy k Or take possession of them and theirs see of this word Numb 14. 12 24. them 10 Thou didst blow with thy wind the sea covered them * ver 5. they sank as lead in the mighty l Heb. Magnificent or honourable made so by being the instrument of thy glorious work waters 11 * 2 Sam. 7. 22. 1 King 8. 23. Psal. 86. 8. Jer. 10. 6. Who is like unto thee O LORD amongst the ‖ Or mighty ones Gods m So called and esteemed or Princes or Potentates as Psal. 29. 1. Ezek. 32. 21. Who is like thee glorious in holiness n Or Righteousness thy power is great and glorious but thou dost not abuse it to unrighteous and unworthy purposes but to holy and honourable designs to the punishment of wicked Tyrants and to the vindication of thine oppressed and holy people fearful in praises o In praise-worthy actions the act being put for the object as fear is put for a thing to be feared as Psal. 14. 5. 1 Pet. 3. 14. Or to be feared or had in reverence when thou art praised to be both loved and feared at the same time doing wonders 12 Thou stretchest out thy right hand the earth p Either 1. The Globe consisting of Earth and Water which is here called Earth as it is called the deep and the waters Gen. 1. 2. Or 2. The Earth is here put for the Sea the other part of the same Globe as the Soul is put for the body or the dead carcass the other part of the man Levit. 19. 28. and 21. 1. Numb 6. 6 9 11. Or 3. The Earth properly either because many of them sunk into the mud at the bottom of the Sea and were buryed in it Or because after they were cast up upon the shore they were buried by the Israelites in the Earth swallowed them 13 Thou in thy mercy hast led forth the people which thou hast redeemed thou hast guided them in thy strength unto thy holy habitation q i. e. Canaan the place where not onely tâ—… shall dwell but thou in and with them See Psal. 78. 52 c. 14 * Num. 14. 14 Deut. 2. 25. Josh. 2. 9. The people shall hear and be afraid forrow shall take hold on the inhabitants of Palestina 15 Then the Dukes of Edom shall be amazed * Num. 22. 3. Hab. 3. 6. the mighty men of Moab trembling shall take hold upon them * Josh. 5. 1. all the inhabitants of Canaan shall melt away 16 * Deut. 2. 25. Josh. 2. 9. Fear and dread shall fall upon them by the greatness of thine arm they shall be as still r Or be as silent they shall be so struck with amazement that they shall be impotent both for speech and motion as a stone till thy people pass over O LORD till the people pass over * chap 19. 5. Deut. 32. 9. 2 Sam. 7. 23. Tit. 2. 14. 1 Pet. 2. 9. which thou hast purchased 17 Thou shalt bring them in and * Psal. 44. 2. and 80. 8. plant them in the mountain s Either 1. In the Country of Canaan which is a mountainous Country full of Hills and Vallies Deut. 11. 11. not like Egypt a plain and low Country Or 2. in and about the Mount of Moriah where the Temple was to be built which is here put for the whole Land it being the most eminent part of it round about which the people were planted and to which they were frequently to resort of thine inheritance in the place O LORD which thou hast made for thee to dwell in in the Sanctuary O LORD which thy hands have established t Will certainly build and establish i. e. cause to be built and established The past tense for the future to note the certainty of it according to the style of the Prophets 18 * Psal. 146. 10. Isa. 57. 15. The LORD shall reign for ever and ever 19 For the horse of Pharaoh went in with his chariots and with his horsemen into the Sea and the LORD brought again the waters of the sea upon them but the children of Israel went on dry land in the midst of the sea 20 And Miriam the Prophetess u So called either in a general sense because she was an instructer of other Women in the praise and service of God Or in a more special sense because she had the spirit of Prophesie See Numb 12. 2. and Mic. 6. 4. the sister of Aaron x Quest. Why not of Moses also Answ. 1. She might be Moses his sister onely by one Patent Aarons by both 2. She was best known to the people by her relation to Aaron with whom she had lived for many years when Moses was banished took a timbrel in her hand and all the women went out after her * Psal. 68. 25. with timbrels and with dances y According to their antient custom in publick solemnities See Iudg. 11. 34. and 21. 21. 1 Sam. 18. 6. 2 Sam. 6. 14 21. Ier. 31. 4 13. 21 And Miriam answered them z Either 1. The Women last spoken of and then it is an Enallage of the Gender Or 2. The men spoken of before They sung by turns or by parts either the same words being repeated or some other words of a like nature added See 1 Chron. 16. 41. 2 Chron. 5. 13. Esra 3. 11. sing ye to the LORD for he hath triumphed gloriously the horse and his rider hath he thrown into the sea 22 So Moses brought Israel from the red sea and they went out into the wilderness of Shur a So usually called Gen. 16. 7. and by the Israelites Etham as may be gathered by comparing this place with Numb 33. 8. for both there and here it is said they went three days in this Wilderness and they went three dayes in the wilderness and found no water 23 And when they came to Marah they could not drink of the waters of * Numb 33. 8. Marah for they were bitter therefore the name of it was called †That is bitterness Marah 24 And the people murmured against Moses saying What shall we drink 25 And he cryed unto the LORD and the LORD shewed him a
that which they bring in and it shall be * See Lev. 25 21. twice as much as they gather daily 6 And Moses and Aaron said unto all the children of Israel at even then ye shall know that the LORD hath brought you l And not we by our own Authority or Counsel as you suggest ver 3. out from the land of Egypt 7 And in the morning then ye shall see the glory of the LORD m Either this glorious work of God in giving Manna Or rather the glorious appearance of God in the Cloud as is evident from ver 10. for that he heareth your murmurings against the LORD And what are we that ye murmure against us 8 And Moses said This shall be when the LORD shall give you in the everning flesh to eat and in the morning bread to the full for that the LORD heareth your murmurings which ye murmure against him and what are we your murmurings are not against us but * See Luk. 10. 16. Rom. 13. 2. against the LORD 9 And Moses spake unto Aaron say unto all the Congregation of the children of Israel come near before the LORD n Either before the cloudy pillar where God was especially present or in the place of Gods Worship For though the great Tabernacle was not yet built yet it seems from Exod. 33. 7. there was a little Tabernacle For as the solemn and publick and Sabbath worship was among them before the Tabernacle was built So it was necessary there should be some place where they did assemble together and perform that worship which was proper to those times and there God was supposed to be present in a peculiar manner for he hath heard your murmurings 10 And it came to pass as Aaron spake unto the whole Congregation of the children of Israel that they looked toward the wilderness and behold the glory of the LORD o An extraordinary brightness suddenly appearing in the pillar of Cloud See Levit. 9. 6 23. * chap. 13. 21. appeared in the cloud 11 And the LORD spake p Or had spoken to wit before by comparing this with verse 7. unto Moses saying 12 I have heard the murmurings of the children of Israel speak unto them saying At even ye shall eat flesh and in the morning ye shall be filled with bread q God chuseth the proper time for each kind of provision the evening for the quails which being brought from remote parts by their days flight about evening came thither and the morning for Manna which usually falls at that time and ye shall know that I am the LORD your God 13 And it came to pass that at even * Num. 11. 31. Psal. 105. 40. the quails came up and covered the camp and in the morning the dew lay r Heb. there was a bed of dew wherewith the Manna was covered ver 14. To this the hidden manna Revel 2. 17. alludes round about the host 14 And when * Num. 11. 7. Psal. 78. 24. and 105. 40. Wisd. 16. 20. the dew that lay was gone up s To wit into the Air or was vanished as the word ascend is used Ier. 48. 15. behold upon the face of the wilderness there lay a small round thing as small as the hoar frost upon the ground 15 And when the children of Israel saw it they said one to another ‖ Or what is this or it is a portion it is Manna t Or what is this which best suits with the following reason for they wisâ—… not what it was Man signifies what in the Egyptian Tongue and it is not strange that the Israelites use one of their words being newly come out of their Land Hence this is called Manna but it is of a different nature from the ordinary Manna which now we use onely as physick for purging whereas this Manna was food and nourishing being prepared by the great God for this use for they wist not what it was And Moses said unto them * â—…oh 6. 31. 1 Cor. 10. 3. This is the bread which the LORD hath given you to eat 16 This is the thing which the LORD hath commanded gather of it every man according to his eating u i. e. As much as is sufficient for his eating an Omer x Which contains the tenth part of an Ephah and therefore was a very liberal allowance and such as might abundantly suffice a man of greatest strength and stomach It might seem too much but it must be remembred that it was a very light meat and easie of digestion nor was every one obliged to eat up his whole portion as we shall see †Heb. by the poll or head for every man according to the number of your †Heb. souls persons take ye every man for them which are in his tents 17 And the children of Israel did so and gathered some more some less y Either 1. According as their Families were more or less numerous Or rather 2. As the gatherers were more or less strong and active in gathering it 18 And when they did mete it with an Omer he that gathered much had nothing over and he that gathered little had no lack z All that was gathered by the members of one Family was put into an heap and then distributed to each person an Omer neither more nor less To which St. Paul alludes 2 Cor. 8. 13 c. they gathered every man according to his eating 19 And Moses said Let no man leave of it till the morning a viz. For the provision of the next day as distrusting Gods care and goodness in giving them more Not that every one was bound to eat all of it which certainly many of their stomachs could not bear but that they were to dissolve it or burn it as they did the remains of some sacrifices Exod. 12. 10. and 29. 34. or consume it some other way 20 Notwithstanding they hearkened not unto Moses but some of them left of it b Either distrusting Gods providence for their future provisions Or out of curiosity to learn the nature of this Manna and what they might do when occasion required until the morning and it bred worms and stank c Not so much from its own nature which was pure and durable as from Gods judgement and Moses was worth with them 21 And they gathered it every morning every man according to his eating and when the sun waxed hot it melted d To wit as much of it as was left upon the ground This was not from its own nature which was so solid that it could indure the fire and was bruised by a pestel but from Gods wise providence partly that it might not be corrupted or trodden under foot or otherwise abused and so despised partly that it might not remain there to tempt any of them to gather more of it than they should and partly that all their stock of
sacrifice of the feast of the Passeover beleft until the morning And in that 2 Chron. 35. 14. where there is mention of the fat it is manifestly restrained to the burnt-offerings which are there distinguished from the Passeover ver 11 12. 19 The first of the first-fruits k This seems to be a general rule extending to all the fruits which the earth first produced in every kind of which the very first are here enjoyned to be offered unto God before they should presume to eat any of them It may seem to be repeated here where the year of rest is mentioned to teach them the first-fruits were to be given to God of all that the earth produced not onely by their labour and seed as might be thought from ver 16. but also of its own accord as is here implyed of thy land thou shalt bring into the house of the LORD thy God * Deut. 14. 21. Thou shalt not seethe a kid in his mothers milk l He names one kind under which he understands a lamb or a calf c. according to the use of Scripture-stile This law many understand literally and that it is forbidden to them because the Idolaters had such a custome whereof yet there seems to be no sufficient proof nor if there were doth it seem to be a rite of that importance or probability to entice the Israelites to imitate it that there needed a particular law against this more than against an hundred such ridiculous usages which were among the heathen and are not taken notice of in the book of Gods laws The words may be rendred thus Thou shalt not seethe or rost for the word bashal signifies to rost as well as to boyl as it is evident from Deut. 16. 7. a kid being or whilest it is which is to be understood there being nothing more common than an Ellipsis of the verb substantive in his mothers milk which it may be said to be either 1. whilest it sucks its mothers milk and so it may admit of a twofold interpretation 1. that this is to be understood of the Passeover of which most conceive he had now spoken v. 18. in which they used either a lamb or a kid Exod. 12. 5. and then the word bashal must be rendred rost 2. that this speaks not of sacrifice to God wherein sucking creatures were allowed Exod. 22. 30. Levit. 22. 27. 1 Sam. 7. 9. but of mans use and so God ordained this partly because this was unwholesome food and principally to restrain cruelty even towards brute-creatures and luxury in the use of them Or rather 2. whilest it is very tender and young rather of a milky than of a fleshy substance like that young kid of which Iuvenal thus speaks Qui plus lactis habit quà m sanguinis i. e. which hath more milk than blood in it And it may be said to be in its mothers milk by an usual Hypallage when its mothers milk is in it i. e. whilest the milk it sucks as it were remains in it undigested and unconverted into flesh even as a man is oft said to be in the spirit when indeed the spirit is in him And what is here indefinitely prohibited is elsewhere particularly explained and the time defined to wit that it be not offered to God before it was eight days old And this interpretation may receive light and strength from hence that the law of the first-fruits which both here and Exod. 34. 26. goes immediately before this law doth in Exod. 22. 30. immediately go before that law of not offering them before the eighth day which implies that both of them speak concerning the same thing to wit the first-fruits or first-born of the cattel which were not to be offered to God while they were in their mothers milk saith this place or till they were 8 days old saith that place And consequently if they might not be offered to God they might not be used by men for food 20 * chap. 33. 2 14. Num. 20. 16. Behold I send an Angel m To wit Christ the Angel of the covenant as may be gathered both from the following words because pardon of sin which is Gods prerogative Mark 2. 7. is here ascribed to him and Gods name is in him and by comparing other Scriptures as Exod. 32. 34. Acts 7. 38 39. 1 Cor. 10. 9. See Exod. 13. 21. and 14. â—…9 before thee to keep thee in the way and to bring thee into the place which I have prepared 21 Beware of him and obey his voice provoke him not for he will not pardon your transgressions n i. e. He will severely punish you for them by a common Meiosis as Exod. 20. 7. Understand if you continue obstinate in your sins for my Name is in him o Heb. Is in his inward parts i. e. is intimately united to him according to Ioh. 10. 38. I am in the father and the father in me It not onely signifies that he acts in his name and by his power and authority which even the Apostles did and other Ministers of the Gospel do and therefore it is unreasonable to think no more is ascribed to this Angel but that his divine nature or essence is in him whence he is called the Lord our righteousness Ier. 23. 6. and God who will not give his glory to another Isa. 42. 8. hath given it to Christ that all men should honour the son even as they honour the father Ioh. 5. 23. which never was nor can be said of any Angel without blasphemy Add to this that the word name is oft put for the thing or being whether it be humane or divine as is manifest from Deut. 28. 58. Psal. 20. 1. and 115. 1. Isa. 30. 27. Act. 1. 15. Revel 3. 4. and 11. 13. And so it must be here because this name is not said to be given to him as it would be if it were properly taken but to be in him or in his inwards which agrees well to the Divine nature or essence but not to the meer name 22 But if thou shalt indeed obey his voice and do all that I speak p All that I have already commanded and shall further prescribe by him unto Moses * Gen. 12. 3. Deut. 30. 7. Jer. 30. 20. then I will be an enemy unto thine enemies and †Or I will afflict them that afflict thee an adversary unto thine adversaries 23 * Ver. 20. For mine Angel shall go before thee and * chap. 33. 2. bring thee in unto the Amorites and the Hittites * Josh. 24. 11. and the Perizzites and the Canaanites and the Hivites and the Jebusites and I will cut them off 24 Thou shalt not bow down to their gods nor serve them q i. e. Give them neither outward worship with thy body nor inward with thy mind * Lev. 18. 3. Deut. 12. 31. Nor do after their works r i. e. Nor follow their
8. Dâ—…t 1. 17. Psal. 47. 9. 28 And it shall be Aarons and his sons by a statute for ever from the children of Israel for it is an heave-offering z Under which is comprehended also the wave-offering as plainly appears both from the context and from the parity of reason these offerings being of the same nature and designed for the same purpose and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings even their heave-offering unto the LORD 29 And the holy garments of Aaron shall be his sons a i. e. His eldest sons successively after him to be anointed therein and to be consecrated b By some other Priest there being no other higher person who could do it and therefore the necessity of it made it warrantable in them 30 And †Heb. he of his sons * Num. 20. 2â—… that son that is priest in his stead shall put them on seven dayes c For so long the solemnity of the consecration lasted ver 35. when he cometh into the tabernacle of the congregation to minister in the holy place d Both that strictly so called and in the most holy place for as none could go into the most holy place except the High-Priest so there were some things to be done in the holy place which none but he could do See Levit. 4. 7 8. 31 And thou shalt take the ram of the consecration and seethe his flesh in the holy place e In the Court-yard at the door of the Tabernacle where it was both boiled and eaten as appears from this and the next verse and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering though they were of the people who were not admitted into any other Holy place but this 32 And Aaron and his sons shall eat the flesh of the ram and the * Lev. 8. 31. Matth. 12. 4. bread that is in the basket by the door of the tabernacle of the congregation 33 And they shall eat those things f i. e. The remainders of the oblations mentioned verse 32. wherewith the atonement was made to consecrate and to sanctifie them but a stranger g i. e. One who is not of the Priestly race whereas in other peace-offerings the offerer did eat a part shall not eat thereof because they are holy 34 And if ought of the flesh of the consecrations or of the bread remain unto the morning then thou shalt burn the remainder h According to the Law of all Peace-offerings except those which were vows or voluntary offerings Levit. 7. 16 17. which these were not compare Exod. 12. 10. with fire it shall not be eaten because it is holy 35 And thus shalt thou do unto Aaron and to his sons according to all things which I have commanded thee seven dayes shalt thou consecrate them 36 And thou shalt offer every day a bullock for a sin offering for atonement i As well for the Priests as for the Altar both which as they were or might be polluted so they needed the sprinkling of this blood to sanctifie them to shew that all persons and things were fitted for Gods service and accepted by him onely for and thorough the blood of Christ. and thou shalt cleanse the altar when thou hast made an atonement for it and thou shalt anoint it to sanctifie it 36 Seven dayes thou shalt make an atonement for the altar and sanctifie it * chap. 40. 1â—… and it shall be an altar most holy k As appears from the following reason because it was not onely holy in it self but by its touch communicated a legal Holiness to other things ‖ Or 〈◊〉 Lev. 6. 18. * chap. 30. 29. whatsoever toucheth the altar shall be holy l This may be understood either 1. Of persons as a caution that none should touch the Altar but holy and consecrated persons Or rather 2. Of things yet not of all things for polluted things were not made holy by the touch of holy things which is affirmed Hagga 2. 12. but of things belonging to the Altar of offerings which by Gods appointment were to be offered which were sanctified by being laid upon this Altar and therefore the Altar was greater and more holy than the gift as our blessed Saviour notes Matth. 23. 19. 38 Now this is that which thou shalt offer m This is the chief end and use of this Altar though it served also for other sacrifices upon the altar * Numb 28. 〈◊〉 two lambs of the first year * Dan. 12. 〈◊〉 day by day continually n To shew partly that men do daily contract new defilement and daily need new pardons and partly that God is not onely to be Worshipped upon Sabbath-dayes and other set and solemn times but every day 39 The one lamb thou shalt offer in the mornning o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all and the other lamb thou shalt offer †Heb. 〈◊〉 the two eveâ—… at even o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all 40 And with the one lamb a tenth-deal p The tenth part of an Ephah as is evident from Numb 28. 5. which is an Omer Exod. 16. 36. of flour mingled with the fourth part of an hin of beaten oil and the fourth part of a hin q An Hin was a measure for liquid things as the Ephah was for dry things containing six pints of our measure of wine for a drink-offering 41 And the other lamb thou shalt offer at even and shalt do thereto according to the meat-offering of the morning and according to the drink-offering thereof for a sweet savour an offering made by fire unto the LORD 42 This shall be a continual burnt-offering throughout your generations at the door of the tabernacle †Heb. of 〈◊〉 ing of the congregation before the LORD where r Either 1. At which door for there the Lord stood and talked with Moses Exod. 33. 9 10. Or rather 2. In which Tabernacle to wit in the innermost part of it because that was the principal place where God did ordinarily reside and meet with his people Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle and that with Moses onely not with the people with whom he is said to meet in this place verse 43. Adde to this that the place where God
Nazarite may drink wine f And return to his former freedom and manner of living he is discharged from his vow 21 This is the Law of the Nazarite who hath vowed and of his offering unto the LORD for his separation besides that that his hand shall get g i. e. Besides what he shall voluntarily promise and give according to his ability according to the vow which he vowed so he must do after the law of his separation 22 And the LORD spake unto Moses saying 23 Speak unto Aaron and unto his sons saying On this wise h Heb. Thus in this manner or in these words yet so as that they were not tied to these very words because after this we have examples of Moses and David and Solomon and others blessing the people in other words ye shall bless the children of Israel i To wit in the publick assembly saying unto them 24 The LORD bless thee k i. e. Bestow upon you all manner of blessings temporal and spiritual Compare Gen. 12. 2. and keep thee l i. e. Continue his blessings to thee and preserve thee in and to the use of them keep thee from sin and its bitter effects 25 The LORD make his face shine upon thee m and be gracious unto thee l i. e. Smile upon thee this is opposed to the hiding of his face and to the covering himself or his face with a cloud and it is explained by the following words be gracious unto thee Others expound it of illumination or direction and the revelation of himself and of his will to them 26 The LORD lift up his countenance upon thee n i. e. Look upon thee with a chearful and pleasant countenance as one that is reconciled to thee and well pleased with thee and thy offering and services See of this phrase Psal. 4. 6. Prov. 16. 15. To this is opposed the falling and the casting down of the countenance of which see Gen. 4. 5 6. Iob 29. 24. Or Regard Protect and help thee Compare Psal. 33. 18. and give thee peace o Peace with God and with thy own conscience and with all men and all prosperity which is comprehended under this word 27 And they shall put my Name upon the children of Israel p i. e. Shall call them by my name shall recommend them to me as my own people and bless them and pray unto me for them as such which is a powerful argument to prevail with God for them and therefore hath been oft used by the Prophets interceding for them as Ier. 14. 9. Dan. 9. 18 19. Compare 1 Sam. 12. 22. and I will bless them q I will ratify their blessings and give those blessings to the people which the Priests pray for CHAP. VII 1 AND it came to pass on the day a Either 1. precisely and so this history as many others is put out of its proper place and this chapter and the 8th and 9th and 10th and 11th should follow next after Exod. 40. and this day is the same on which the Tabernacle was erected which was the first day of the first moneth of the 2 year Exod. 40. 17 18. Or 2. largely day being put for time and on the day for about the time or a little after the time And thus it seems to be taken here because all the princes did not offer these things upon one and the same day but on several dayes as here it follows And so there is no disorder in the history and this chapter comes in its proper place and those things were done in the second moneth of the second year after the Tabernacle and Altar and all other instruments thereof were anointed as is here expressed and after the Levites were separated to the service of the Tabernacle and appointed to their several works as is manifest from ver 5 6 7 8 9. which was done about a moneth after the Tabernacle was erected c. and after the numbring of the people Numb 1. when the Princes here employed in the offerings were first constituted and after the disposal of the Tribes about the Tabernacle the order of which is here observed in the time of their offerings that Moses had fully * Exod. 40. 18. Lev. 8. 10. set up the tabernacle and had anointed it b and sanctified it and all the instruments thereof both the altar and all the vessels thereof and had anointed them and sanctified them 2 That * chap. 1. 4. the princes of Israel heads of the house of their fathers who were the princes of the tribes †Heb. who stood and were over them that were numbred offered c To wit in the manner and days hereafter mentioned 3 And they brought their offering before the LORD six covered wagons d For the more convenient and safe carriage of such things as were most cumbersome and twelve oxen a wagon for two of the princes and for each one an oxe and they brought them before the tabernacle 4 And the LORD spake unto Moses saying 5 Take it of them that they may be to do the service of the tabernacle of the congregation and thou shalt give them unto the Levites to every man according to his service e i. e. More or fewer of them as the nature of their service and of the things to be carried required 6 And Moses took the wagons and the oxen and gave them unto the Levites 7 Two wagons and four oxen he gave unto the sons of Gershon according to their service 8 And four wagons and eight oxen he gave unto the sons of Merari according unto their service under the hand of Ithamar f i. e. Under his care and inspection See Gen. 39. 22. And it must be noted that these words belong both to the Merarites here and to the Gershonites ver 7. because both of them were under his hands as is affirmed Numb 4. 28 33. the son of Aaron the priest 9 But unto the sons of Kohath he gave none because the service of the sanctuary belonging unto them was that they should bear upon their shoulders g Because of the greater worth and holiness of the things which they carried See Numb 4. 6 8 10 12 14. 2 Sam. 6. 6 13. 10 And the princes offered for dedicating of the altar h To wit of burnt-offerings and incense too as appears from the matter of their offerings The singular number for the plural Not for the first dedication of them for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for diverse days together Numb 8. and 9. but for a further dedication of them these being the first offerings that were made for any particular persons or tribes in the day i i. e. About the time as soon as it was anointed See on ver 1. that it was anointed even the princes offered their offering before the altar 11 And
the people press thee to do that they may search the land of Canaan which I give unto the children of Israel of every tribe of their fathers c i. e. Which comes from their several parents or Patriarchs shall ye send a man every one a ruler d A person of wisdom and authority which might make his witness more considerable with the people among them 3 And Moses by the commandment of the LORD sent them from the wilderness of Paran all those men were heads of the children of Israel 4 And these were their names Of the tribe of Reuben Shammua the son of Zaccur 5 Of the tribe of Simeon Shaphat the son of Hori 6 Of the tribe of Judah Caleb the son of Jephunneh 7 Of the tribe of Issachar Igal the son of Joseph 8 Of the tribe of Ephraim Oshea e Called also Ioshua ver 16. the son of Nun. 9 Of the tribe of Benjamin Palto the son of Raphâ—… 10 Of the tribe of Zebulun Gaddiel the son of Sodi 11 Of the tribe of Joseph namely of the tribe of Manasseh f i. e. Of that part of the tribe of Ioseph which is peculiarly called the tribe of Manasseh 〈◊〉 the other part of it was called the tribe of Ephraim ver 8. The name of Ioseph is elsewhere appropriated to Ephraim as Ezek. 37. 16 19. Rev. 7. 8. here to Manesseh possibly to aggravate the sin of the ruler of this tribe who did so basely degenerate from his noble ancestor Ioseph Gaddi the son of Susi 12 Of the tribe of Dan Ammiel the son of Gemalli 13 Of the tribe of Asher Shether the son of Michael 14 Of the tribe of Naphtali Nahbi the son of Vophsi 15 Of the tribe of Gad Geuel the son of Machi 16 These are the names of the men which Moses sent to spy out the land and Moses called Oshea the son of Nun Jehoshua g Oshea notes a desire of Salvation signifying Save we pray thee but Iehoshua or Ioshua includes a promise of Salvation that he should save or that God by his hands should save the people So this was a prophecy of his succession to Moses in the government and of the success of his arms 17 And Moses sent them to spie out the land of Canaan and said unto them Get ye up this way southward h i. e. Into the Southern part of Canaan which was the nearest part and the worst too being dry and desert Ios. 15. 1 3. Iudg. 1. 15. Psal. 126. 4. and therefore fittest for them to enter and pass through with less observation and go up into the mountain i i. e. Into the mountainous country and thence into the valleys and so take an exact survey of the whole land 18 And see the land what it is k Both for largeness and for nature and quality as is more particularly expressed ver 19 20. and the people that dwelleth therein whether they be strong or weak few or many 19 And what the land is that they dwell in whether it be good or bad l Healthful or unwholesome fruitful or barren and what cities they be that they dwell in whether in tents m As the Arabians did or in unwalled Villages which like tents are exposed to an enemy or in strong holds 20 And what the land is whether it be fat n Rich and fertile or lean whether there be wood therein or not And be ye of good courage o Doubt not but God will preserve you in this dangerous journey and be not dismayed nor discouraged if you find the people numerous and potent and well fortified and bring of the fruit of the land now the time was the time of the first ripe grapes 21 So they went up and searched the land from the wilderness of Zin p In the south of Canaan Numb 34. 3. Jos. 15. 3. differing from the wilderness of Sin which was nigh unto Egypt Exod. 16. 1. unto Rehob as men come to Hamath q i. e. From the South they passed through the whole land even to the Northern parts of it Rehob a city in the North-west part Ios. 19. 28. Iudg. 1. 31. and Hemath a city in the North-east part Ios. 19. 35. Ezek. 47. 17. And that they might more expeditiously and securely perform this office it is probable that they divided themselves into several small parties and informed themselves not onely by their eye but also by their ear and the information of persons of whom they enquired about the nature and condition of their land 22 And they ascended by the south r Here Moses having generally described their progress and course from South to North now returns more particularly to relate some memorable places and passages as that having entred the land in the southern parts they travelled then till they came to Hebron and came s Heb. He came to wit Caleb as appears from Ios. 14. 9 12 14. For as was now intimated the spies distributed their work among them and went either severally or by pairs and it seems the survey of this part was left to Caleb unto Hebron where * Josh. 15. 14. Judg. 1. 10. Ahiman Sheshai and Talmai the children of Anak t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation were now Hebron was built seven years before Zoan in Egypt t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation u This seems to be noted to confront the Egyptians who vainly boasted of the antiquity of their city Zoan above all places 23 * Deut. 1. 24. And they came unto the ‖ Or Valley brook of Eshcol and cut down from thence a branch with one cluster of grapes and they bare it between two upon a staff x Either for the weight of it considering the length of the way they were to carry it or for the preservation of it whole and entire In those Eastern and Southern countries there are vines and grapes of an extraordinary bigness as Strabo and Pliny affirm and they brought of the pomegranates and of the figs. 24 The place was called the ‖ Or Valley brook ‖ That is a cluster of grapes Eshcol because of the cluster of grapes which the children of Israel cut down from thence 25 And they returned from searching of
those parts for it is probable and was then very usual some colonies of them were sent forth to remoter places which therefore had no hand either in their former sin or in this present raine of whom we read after this Iudg 6. And herein they did according to Gods own order concerning such people Deut 20. 13. only their fault was that they did not consider the special reason and great obligation which they had to involve the Women in the destruction for which reason Moses blames them afterward v. 15 16. 8 And they slew the Kings of Midian i Called Dukes or Princes of Sihon Ios. 13. 21. because they were subject to him while he lived but upon his death they resumed their Kingly power besides the rest of them that were slain namely * Josh. 13. 21. Evi and Rekem and Zur k The Father of Cozbi Numb 25. 15. and Hur and Reba five Kings of Midian Balaam also l Obj. he was gone and returned to his own place Numb 24. 25. which was Aram or Mesopotamia Numb 23. 7. Answ. Either he did go thitherward but in his journey made some stay in Midian where he was overtaken by divinevengeance or understanding the success of his wicked counsel left with Balaam in the sin and slaughter of the Israelites he returned partly to enjoy the reputation and reward of his counsel which he had lost before and partly to employ his Hellish arts against Israel now they were as he thought forsaken by their God and exposed to his malice Here Balaam dies the death of the wicked and not of the righteous as he desired Numb 23. 10. the son of Beor they slew with the sword And the children of Israel took all the Women of Midian Captives and their little ones and took the spoil of all their cattel and all their Flocks and all their goods 10 And they burnt all their cities m Partly to blot out the Name and Memory of so lewd and vile a people partly least any of the Israelites should be tempted to settle there and so be discouraged in their progress to Canaan and partly least they should be possessed by other people who might prove as bad Neighbours to them as these would have been wherein they dwelt and all their goodly castles with fire 11 And they took all the spoil and all the prey both of men and of beasts 12 And they brought the captives and the prey and the spoil unto Moses and Eleazar the Priest and unto the Congregation of the children of Israel unto the camp at the plains of Moab which are by Jordan near Jericho 13 And Moses and Eleazar the Priest and all the Princes of the congregation went forth to meet them without the camp n Partly to put respect upon them and congratulate with them for their happy success and partly to prevent the pollution of the Camp by the untimely entrance of the Warriours into it 14 And Moses was wroth with the officers of the host o Because they had spared those who were most criminal and who by the law of God and of nature were worthy of Death with the captains over thousands and captains over hundreds which came from the †Hebr. host of war battel 15 And Moses said unto them Have ye saved * Sâ—… Deut. 20. 23. 1 Sam. 15. 3. all the women alive 16 Behold * Chap. 25. 2. these caused the children of Israel through the * Chap. 24. 14. 2 Pet. 2. 15. counsel of Balaam to commit trespass against the LORD in the matter of Peor and * Chap. 25. 9. there was a plague among the congregation of the LORD 17 Now therefore * Judg. 21. 11. kill every male among the little ones p Which they were forbidden to do to other people Deut. 20. 14. except the Canaanites to whom this people had equalled themselves by their horrid crimes and therefore it is not strange nor unjust that God the supream Lord of all mens lives who as he gives them so may take them away when he pleaseth did equal them in the punishment and kill every woman that hath known man q Partly for punishment because the guilt was general and though some of them only did prostitute themselves to the Israelites yet the rest made themselves accessary by their consent or concurrence or approbation and partly for prevention of the like mischief from such an adulterous generation by lying with †Hebr. a male him 18 But all the women children that have not known a man r To wit carnally See on Gen. 48. 1. and 19. 8. Levit. 18. 22. by lying with him keep alive for your selves s Either to sell them as slaves to others or to use them as Servants to your selves or to marry them when you have prepared and instructed them 19 And do ye abide without the camp seven dayes s According to the Law Levit. 15. 13. and Numb 19. 11 12. whosoever hath killed any person and * Chap. 19. 11 c. whosoever hath touched any slain purify t With the water of sprinkling Numb 19. 9. both your selves and your captives on the third day and on the seventh day 20 And purifie all u To wit your spoil and prey See Levit. 8. 15. and 14. 49. your raiment and all that is †Heb. Instrument or vesseâ—… of skins made of skins and all work of goats hair x All which had contracted some ceremonial uncleanness either from the dead Bodies which wore them or the tents or houses where they were in which such dead Bodies lay or from the touch of the Israelitish Souldiers who were legally defiled by the slaughters they made and all things made of wood 21 And Eleazar the Priest said unto the men of war which went to the battel This is the ordinance of the Law which the LORD commanded Moses 22 Only the gold and the silver the brass the iron the tin and the lead 23 Every thing that may abide the fire ye shall make it go thorow the fire and it shall be clean nevertheless it shall be purified * Chap. 19. 9 17. with the water of separation and all that abideth not the fire ye shall make go through the water 24 And ye shall wash your clothes on the seventh day and ye shall be clean and afterward ye shall come into the camp 25 And the LORD spake unto Moses saying 26 Take the sum of the prey †Heb. Of the captivity that was taken both of man and of beast thou and Eleazar the priest and the chief fathers of the congregation 27 And * Josh. 22. 8. 1 Sam. 30. 24. divide the prey into two parts between them that took the war upon them who went out to battel and between all the congregation y The Congregation hath some share because the Warriours went in the name of all and because all
this is a Canonical Book of Scripture which is manifest both from the Stile and Matter of it and from the tacite Approbation given to it by Ezekiel and James in the places now cited and from that quotation taken from it as such 1 Cor. 3. 19. and from the unanimous consent of the Church both of Iews and Christians in all Ages 3. The time in which Job lived and these things were said and done most probably was before Moses and in the days of the ancient Patriarchs This may be gathered 1. From his long Life which by comparing Ch. 1. with 42. 16. could not want much of 200 Years whereas after Moses Mens Lives were far shorter as is manifest 2. From that considerable Knowledge of God and of the true Religion which then remained among divers Gentiles which after Moses his time was in a manner quite extinguished 3. From the Sacrifices here commonly used whereas after the giving of the Law all Sacrifices were confined to the place of the Tabernacle or Temple to which even the Gentiles were to repair when they would Sacrifice to God 4. From the way of Gods imparting of his Mind to the Gentiles at this time by Dreams and Visions agreeably to Gods Method in those ancient times whereas afterward those discoveries were withdrawn from the Gentiles and appropriated to the People of Israel 5. Because there is not the least mention in this Book of the Children of Israel neither of their grievous Afflictions in Egypt nor of their glorious Deliverance out of it though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his Friends 4. The Pen-man of this Book is not certainly known nor is it material for us to know For it being agreed who is the principal Author it is of no moment by what Hand or Pen he wrote it But most probably it was either 1. Job himself who was most capable of giving this exact account who as in his Agony he wished that his Words and Carriage were written in a Book Ch. 19. 23 24. so possibly when he was delivered from it he satisfied his own and others desires therein Only what concerns his general Character Ch. 1. 1. and the time of his Death Ch. 42. 16 17. was added by another Hand the like small Additions being made in other Books of Scripture Or 2. Elihu which may seem to be favoured by Ch. 32. 15 16. Or 3. Moses who when he was in the Land of Midian where he had opportunity of coming to the knowledge of this History and Discourse and considering that it might be very useful for the Comfort and Direction of Gods Israel who was now oppressed in Egypt did by his own Inclination and the Direction of Gods Spirit commit it to Writing And whereas the Stile seems to be unlike to that of Moses in his other Writings that is not strange considering the differing nature of the Books this being almost all Poetical and the other meerly Historical for the most part or plain Precepts or Exhortations And for the Arabick words here used it must be remembred that Moses lived 40 Years in Midian which was a part of Arabia in which he must needs learn that Language CHAP. I. THere was a Man in the Land of Uz a Which was either in Edom called The Land of Uz Lam. 4. 21. or in some part of Arabia not far from the Chaldeans and Sabeans as this Chapter witnesseth so called probably from Uz one of Esau's Posterity Gen. 36. 28. Ier. 25. 20. whose Name was * 〈◊〉 14. 14. 〈◊〉 5. 11. Job and that man was †â—…p 2. 3. perfect b Not legally or exactly as he confesseth Ch. 9. 20. but comparatively to such as were partial in their Obedience to Gods Commands and as to his sincere Intentions hearty Affections and constant and diligent Endeavours to perform all his duties to God and Men. and upright c Heb. right exact and regular in all his dealings with Men one of an unblameable Conversation doing to others as he would have others to deal with him and one that feared God d Only truly pious and devoted to Gods Worship and Service and eschewed Evil e i. e. Carefully avoiding all sin against God or Men. 2. And there were born unto him Seven Sons and Three Daughters 3. His †Oâ—… 〈◊〉 Substance also was Seven Thousand Sheep and Three Thousand Camels f Camels in these parts were very numerous as is manifest from Iudg. 7. 12. 1 Chron. 5. 21. and from the plain testimonies of Aristotle and Pliny and very useful and Proper both for carrying of Burdens in these hot and dry Countries as being able to endure thirst much better than other Creatures and for service in War and Five Hundred Yoke of Oxen and Five Hundred She-Asses g Which were preferred before He-Asses as serving for the same uses as they did and for Breeding and Milk also But He-Asses also may be included in this Expression which is of the Feminine Gender because the greatest part of them from which the denomination is usually taken were She-Asses and a very great ‡ 〈◊〉 〈◊〉 〈◊〉 Houshold so that this man was the greatest h i. e. One of the richest of all the * 〈◊〉 〈◊〉 of 〈◊〉 men in the East i To wit that lived in those parts such general Expressions being commonly understood with such limitations 4. And his Sons went and feasted k To testifie and maintain their Brotherly Love in their houses every one his day l Not every day of the Week and of the Year which would have been burdensome and tedious to them all and gross Luxury and Epicurism which holy Iob would not have permitted but each his appointed day whether his Birth-day or the first day of the Month or any other set time it matters not and sent and called for their Three Sisters to eat and to drink with them 5. And it was so when the days of their feasting were gone about m When each of them had had his turn which peradventure came one speedily though not immediately after another And there was some considerable interval before their next feasting time that Job sent and * Neh. 12. 30. sanctified them n i. e. He exhorted and commanded them to sanctifie themselves for the following work to wit by purifying themselves from all Ceremonial and Moral Pollution as the manner then was Exod. 19. 10. and by preparing themselves by true Repentance for all their sins and particularly such as they had committed in their time of Feasting and Jollity and by fervent Prayers to make their Peace with God by Sacrifice and rose up early in the morning o Thereby shewing his ardent Zeal in Gods service and his Impatience till God was reconciled to him and to his Children and offered Burnt-Offerings according to the number of them all for
cannot agree to David's time wherein there was no such Captivity of the people but only a Civil war and mutual slaughter which is quite another thing nor to the time of Israel's return from Babylon when there was no such return of all Israel but only of Iudah and Benjamin and some few of the other Tribes and the joy which the returning Isroelites then had was but low and mixed with many Fears and Dangers and Reproaches as we see in the Books of Ezra and Nehemiah And therefore they must belong to the times of the Messias by whom this Promise was fulfilled to the true Israel of God who were brought back from that most real and dreadful though spiritual Captivity of sin and Satan as is declared Luk. 4. 18. Eph. 4. 8. and shall be litterally accomplished to the natural seed of Iacob or Israel according to the Expectation and belief of all the Jews in their several Ages and of most Christian Writers when the LORD bringeth back the captivity of his people †i. e. His Captive people Captivity being oft put for Captives as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or his people from Captivity of which see the former Note Jacob * i. e. The seed or Children of Iacob as Aaron is named for his Sons 1 Chron. 12. 27. and 27. 17. and David for his Sons and the like shall rejoyce and Israel shall be glad PSAL. XV. The ARGUMENT The occasion and time of Composing this Psalm is uncertain but the Scope of it is plain which is to give the Character of an holy and happy Man and to describe the way to true Blessedness Wherein this is observable that he is wholly silent as to the Ceremonial or Ritual Observations of the Law not that he doth disown them or allow the neglect of them as is manifest from David's constant Practice and from many other passages but that he might undeceive the Hypocritical Israelites who laid too great a stress upon those things as if the diligent performance thereof would excuse their wicked Lives which Error almost all the Prophets do observe and Condemn in them and that he might inform the Church of that and all succeeding Ages that the substance of Religion did consist in the Practice of true Holiness and Righteousness A Psalm of David 1. LORD a O thou who art the soveraign Lord of this holy Hill and Tabernacle to whom it belongs to give Laws to it and to admit or reject Persons as thou seest fit I beg of thee the resolution of this important question And he proposeth this question to God that the Answer coming from him may have the greater Authority and influence upon mens Consciences who shall †Heb. sojourn abide b Heb. sojourn to wit so as to dwell as it is explained in the next clause Unless this clause be meant of sojourning in the Church here and the next of dwelling in Heaven hereafter Who shall enter thither and abide there with thy good leave and liking in thy â—… Psal. 24. 3. 〈◊〉 tabernacle c i. e. In thy Church either 1. Militant Who is a true and will be a persevering Member of this Church Or 2. Triumphant or in Heaven which is called the true Tabernacle not made with mans â—…ands Heb. 8. 2. and 9. 11. Revel 21. 3. who shall dwell in thy holy hill d To wit of Zion so called Psal 2. 6. which is oft put for the Church and for Heaven Who shall so dwell in thy Church here as to dwell with thee for ever hereafter in Heaven 2. * Isa. 33. 15 He that walketh uprightly e Or presently or sincerely without guile or Hypocrisie Loving Worshiping and serving God and loving his Neighbour not in word and shew only but in truth and reality and this constantly and in the whole course of his Life as walking implies and worketh righteousness f Maketh it his work and business to do justly i. e. to give to every one his due first to God and then to men for the words are general and not restrained to either and speaketh the truth ‖ Or with in his heart g His words and professions to God and men agree with and proceed from the thoughts and purposes of his Heart 3. He that back-biteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises or by laying any thing to his Charge falsely or without sufficient cause and Evidence nor doeth evil i i. e. Any hurt or injury to his neighbour k i. e. To any man as is evident 1. from the Nature of this precept which reacheth to all it being plain and certain that both by Laws of Nature and of Moses it was not lawful to do evil to any man except where God the Soveraign commanded it as he did to the Canaanites and Amalekites 2. From the Scripture usage of this word Neighbour which frequently signifies every man though a stranger or an heathen as appears from Gen. 29. 4. Exod. 20. 16 17. Levit. 18. 20. and 19. 15 c. Prov. 25. 8 9. Luk. 10. 29 c. Mat. 5. 43 44. And he useth this word Neighbour because he who is strictly so is most within our reach and most liable to the injuries which one man doth to another nor ‖ Or receiveth Or endureth Exod. 23. 1. taketh up l To wit into his Lips or Mouth which is understood here as also Exod. 20. 7. Iob 4. 2. and fully expressed Psal. 16. 4. and 50. 16. i. e. Doth not raise it though that may seem to be included in the first Clause that Back-biteth not Or doth not spread and propagate it which men are too prone and ready to do and which makes that a publick which before was but a private injury and mischief Or nor taketh or receiveth i. e. Entertaineth it cheerfully and greedily as men usually do such things and easily believeth it without sufficient reason See Exod. 23. 1. Levit. 19. 1â—… Or nor beareth or endureth as this phrase signifies Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike Prov. 25. 23. a reproach against his neighbour 4. In whose eyes m i. e. In whose Judgment and Estimation a vile person n i. e. One who deserves Contempt an ungodly or wicked Man as appears from the next clause where he that feareth God is opposed to him is contemned o Or despised notwithstanding all his Wealth and Glory and Greatness He doth not admire his Person nor envy his Condition nor court him with flatteries nor value his Company and Conversation nor approve of or comply with his Courses but he thinks meanly of him he judgeth him a most miserable man and a great object of Pity he abhors his wicked practices and labours to
adorneth thee as a Crown doth with loving kindness and tender mercies 5 Who satisfieth thy mouth with good things e Who satisfieth all thy just desires and necessities so that * 〈◊〉 â—…0 31. thy youth is renewed like the eagles f Either 1. As the Eagle reneweth her youth by casting all her old Feathers and getting new ones whereby it seems to grow young again But this being common to all Birds would not have been appropriated to the Eagle Or rather 2. Like the youth of an Eagle As the Eagle lives long in great strength and vigour so that the old age of an Eagle is used proverbially for a lively and vigorous old age So this is a promise of a long and comfortable life 6 The LORD * 〈◊〉 146. 7. executeth righteousness and judgment for all that are oppressed g Which being a singular perfection and that wherein most of the Princes of the World were and are defective is justly celebrated in God 7 He made known his ways h Either 1. his laws which are oft called Gods ways Or â—… the manner and methods of his dealings with men and especially with his people called in the next clause his acts his merciful and gracious nature and providence which is particularly called Gods way Exod. 33. 13. compared with v. 18 19. and with Exod. 34. 6 7. and which is here described in the following Verses unto Moses his acts i His marvellous and gracious works unto the children of Israel 8 * Exod. 34. 6 â—… The LORD is merciful and gracious slow to anger k Not speedily punishing sinners but patiently waiting for their repentance and †〈◊〉 14. 18. 〈◊〉 5 10. 〈◊〉 9. 17. 〈◊〉 â—…6 15. 〈◊〉 32. 18. 〈◊〉 great of 〈◊〉 plenteous in mercy 9 * 〈◊〉 57. 16. 〈◊〉 7. 18. He will not always chide l Or contend by his judgments with Sinners but is ready to be reconciled to them to wit upon their true repentance as is manifest from innumerable Texts and from the whole scope and design of Scripture neither will he keep his anger m Which word is understood here as also Levit. 19. 18. Ier. 3. 5. Nah. 1. 2. as is evident from the thing it self and from the former clause The Hebrew is a concise language and there are many such Ellipses in it as 2 Sam. 6. 6. compared with Exod. 9. 9. and 1 Chron. 18. 6. comp with 2 Sam. 8. 6. Psal. 3. 7. Eccles. 7. 15. for ever 10 He hath not dealt with us after our sins n He hath punished us less than our iniquities have deserved as was confessed Ezra 9. 13. nor rewarded us according to our iniquities 11 For †〈◊〉 accordâ—… 〈◊〉 the height 〈◊〉 heaven as the Heaven is high above the earth so great o So much above their deserts and expectations and above the mercy which one man sheweth to another is his mercy towards them that fear him p Which clause he adds here as also v. 17 18. to prevent mens mistakes and abuses of Gods mercy and to dash the vain hopes of impenitent sinners in Gods mercy 12 As far as the east is from the west so far hath he removed our transgressions from us q The guilt of our sins from our persons and consciences The sence is He hath fully pardoned them so as never to remember them more as he promiseth Ier. 31. 34. Heb. 10. 17. 13 Like as a father pitieth his children so the LORD pitieth them that fear him 14 For he knoweth our frame r Either 1. the corruption of our natures which God is pleased sometimes to make an argument to pity and spare men as Gen. 8. 21. So the sence is He considereth that great and constant propension to evil which is naturally in all mankind and that therefore if he should deal severely with us he should immediately destroy us all So this clause contains one motive of Gods pity and the next another Or rather 2. the weakness and mortality of our natures and the frailty and misery of our condition as it seems to be explained in the following clause that we are but dust So the sence is He considereth that if he should let loose his hand upon us and pour forth all his wrath we should be suddenly and irrecoverably destroyed and therefore he spareth us * Psal. 78. 39. he remembreth that we are dust 15 As for man * Psal. 90. 5. his days are as grass * Job 14. 1 2. Jam. 1. 10 11. as a flower of the field s Which is more exposed to Winds and other violences than the Flowers of the Garden which are secured by the art and care of the Gardiner so he flourisheth 16 For * Isai. 40. 7. the wind passeth over it t A blasting or stormy wind bloweth upon it and †Heb. it is not it is gone and the * Job 7. 10. 20. 9. place thereof shall know it no more u There is no more any appearance nor remembrance of it in the place where it stood and flourished 17 But the mercy of the LORD is from everlasting to everlasting x But though we quickly decay and perish yet Gods mercy to us doth not die with us but as it was from Eternity exercised in gracious purposes so it will be continued unto eternity in that future and endless life upon them that fear him y See before on v. 11. and his righteousness z Either his faithfulness or that this branch may answer to the former his mercy or benignity this word being frequently used in both these sences as hath been proved before But it is here called righteousness to intimate that Gods kindness to the posterity of his people is not onely an act of his goodness but also a discharge of his obligation under which he put himself to them as elsewhere so Exod. 20. 6. to which this place seems to relate Hence it is called mercy to Abraham and truth to Iacob Mic. 7. 20. unto childrens children 18 * Deut. 7. 9. To such as keep his covenant a To them that perform the conditions of Gods Covenant that sincerely love and obey him Such restrictions are oft added as in the general to overthrow the presumptuous hopes of ungodly men so particularly to admonish the Israelites not to rest too much upon the priviledges of their Parents or the Covenant made with them nor to expect any benefit by it but upon condition of their continuance in Gods Covenant and to those that remember his commandments to do them b That have them much in their thoughts and practise them in the course of their lives 19 The LORD hath prepared c Or rather established Having celebrated Gods mercy to his people he now praiseth him for his excellent Majesty and universal Dominion his throne in the heavens d Which notes the eminency