coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
that is pray for them and he would heare their prayers and so by their prayers the poore should be able abundantly to require them though otherwise they were not able to do it And it shall be righteousnesse unto thee before the Lord thy God That is the Lord will accept of it as a holy and good work and will abundantly reward it and indeed the righteousnesse even of such works in the best of Gods servants consists more in Gods acceptance of them because he saith they shall be righteousnesse unto them then in any perfection that is in them CHAP. XXV Vers 3. FOurtie stripes he may give him and not exceed c. That is â—ourtie stripes is the utmost that for any offence the Judge shall appoint the faultie person to suffer and the reason is given lest if he should exceed and beat him above these with many stripes then thy brother should seem vile unto thee that is if you should proceed to what extremitie you list herein it would argue too great a contempt of such a poore wretch who though he have offended is notwithstanding a brother and therefore not to be used as if there were no more regard to be had of him then of a beast Now so superstitiously carefull were the Jews not to transgresse this law that their custome was still to stay at 39. stripes even when they meant to go as high as they might and that for sear lest in giving the stripes they should have mistold one whence was that of the Apostle 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full fourâ—ie stripes though others hold they did it out of a foolish conceit of appearing herein mercifull to wit in that they gave the malefactour one stripe lesse then by Gods Law they might have done Vers 4. Thou shalt not muzzle the ox when he treadeth out the corn The Israelites used not it seems to thresh their corn with flails but trod it out with the seet of beasts Hos 10. 11. Ephraim is as an heifer that is taught and loveth to tread out the corn yea and sometimes with cart-wheels as we may see Esa 28. 27. The fetches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin and vers 28. Bread-corn is bruised because he will not ever be threshing it nor break it with the wheels of his cart nor bruise it with his horsemen and hence it was that God gave them this law not to muzzle the mouths of their oxen so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out and herein the Lord taught them to be mercifull to thâ— very bruit beasts they had occasion to make use of and to take heed of all inhumanity and cruelty towards them and secondly by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them especially so as not to let them eat the fruit of their labours If it be unnaturall not to let the ox eat of the corn he treadeth out much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means Indeed some would have this last the onely thing intended in this Law that it was not at all to be understood literally of oxen that because S. Paul proving from these very words 1. Cor. 9. 9. that it was fitting that the Preachers of the Gospel should live of their labours he addes Doth God take care for oxen or saith he it altogether for our sakes for our sakes no doubt this is writteâ— c. But for this conceit there is no juâ—t ground in the Apostles words for he meant not those words absolutely that God did not in his law provide for their mercifull dealing with their oxen but onely that the principall thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn as to teach them that if it wâ—re cruelty to deny a poore beast his food in this kind it would be farre worse to deny their brethren and Gods labourers to live of the fruit of their labours Vers 5. If brethren live together and one of them die and have no child c. For the better understanding of this law two things must be known first that by brethen that dwell together are meant brethren that live in the same citie or towâ— or happely in the same house as when a mans sonnes live together in their fathers house for this first clause is added by way of limitation to shew that in case the brother or next kinsman of the deceased party should live afarre off in some remote place the widow should not then be bound to seek him out but might challenge the right of marriage from the next kinsmaâ— that lived in that place that was not yet married and secondly that it is meant not onely of next kinsmen but also of naturall brothers as is evident in many places of Scripture for even in the dayes of the Patriarchs God having then given this law to his Church as he did many other ceremoniall precepts concerning sacrifices c. which afterwards he confirmed amongst the Israelites by the hand of Moses Er the firstborn sonne of Judah died without issue and Onan his second sonne married his widow according to this Law and when Onan died also without issue Judah advised his daughter in law to continue a widow in her fathers house till Shelâ—h his third sonne was grown and fit for marriage chap. 38. 8 9 10 11. and so also Ruth 1. 11 12 13. when Naomies daughters in law the widows of her two sonnes that died without issue would needs go along with her into the land of Israel she disswaded them by this argument that she was past hope of having sonâ—es at least such as might be thâ—ir husbands and the Sadduces we see propounded a question to our Saviour Matth. 22. 24 25. concerning seven brethren that successively married one and the â—ame woman purposely to raise up seed unto their broâ—her But was not this incest by the Law of nature confirmed by Moses Law Lev. 18. 16. Thou shalt not uncover the nakednesse of thy brothers wife I answer it was doubtlesse incest generally for any man to marry his brothers wife but to the Israelites in this particular case it was not so and that because this was given them as a speciall exception to that generall Law peculiar onely to them as being ceremoniall The first-born were types of Christ who is therefore called the fâ—â—st-born among many brethren Rom. 8. 29. and the land was to them
fierce and insolent manner as scorning and despising their fear and thinking it a disparagement to his greatnesse that they should be afraid of Lamech and he gives a reason if sevenfold vengeance should light upon him that killed Cain what then upon him that should kill Lamech which is spoken either in a kind of Atheâ—sticall scorn as if he should say Why women fear not if God set a guard upon Cain that he might not be killed I will warrant you Lamech shall scape well enough or else as supposing that he had juster cause for that which he had done and therefore might be more secure that if Cains death should be avenged much more his Vers 25. For God said she hath appointed me another seed c. Seth signifies appointed by this it is clear that Cain slew Abel not long before the 130 year of Adams age at which time Seth was born as we see Gen. 5. 3. and therefore she rejoyceth that her number was in him filled up again the rather because it is likely that by the spirit of God she foresaw that he should tread in the steps of faithfull Abel and be the stock of that righteous progeny wherein the Church was afterward established Vers 26. Then began men to call upon the name of the Lord. Was not the name of the Lord called upon before by Adam and Eve Abel Seth and perhaps some others of Adams sonnes and daughters yes undoubtedly But it seems the greater part were corrupted with Cains wicked progeny now the family of the righteous encreasing in the dayes of Enos the worship of God began to be more publick and solemn there began to be a more notable separation and difference betwixt the righteous and the wicked and religion in this pious and now growing family of Seth seemed in a manner restored again when it had been in the paucity and privacy of the truly faithfull almost buried CHAP. V. Vers 2. ANd called their name Adam That is Man So Adam or Man was the common name both of man and woman because both were of the earth from whence the name Adam was taken Man being immediately made of the earth and Eve of Adam and both by marriage so joyned again together by the ordinance of God that they were both one flesh Vers 22. Enoch walked with God That is he lived a holy just and righteous life and that in some degree of eminencie above other the servants of God that lived in those times though the age wherein he lived grew very corrupt yet he was not carried away with the stream of the times but framed his life carefully according to the will of God with whom he enjoyed a sweet communion the Lord in a more then usuall manner revealed his secrets to him for he was a Prophet and one clause of his Prophecies is recorded in the Scriptures to wit in the Epistle of Jude vers 14. 15. and he on the other side did continually set the Lord before his eyes and sought to approve himself to him in all his wayes Vers 29. And he called his name Noah saying This same shall comfort us c. That Noah vvas a man of eminent pietie vve reade Chap. 6. 9. and this therefore I conceive to be a Propheticall presaging of the comfort which this sonne in future times should yield unto his parents By the work and toil of their hands he means not onely that particular curse Gen. 3. 17 19. Cursed is the ground for thy sake in sorrow shalt thou eat of it c. In the sweat of thy face shalt thou eat bread c. but also all the miseries vvhich the sinne of their first parents had brought upon them So that I conceive the meaning of this speech â—f Lamech to be as if he had thus said Many are the miseries labours troubles and sorrovvs vvhich sinne hath brought upon us vve live in a vvicked unjust vvorld and suffer much in these uncomfortable times but you shall see this child vvill be a comfort to us in the midst of all these miseries and by his goodnesse yield us quiet and rest in our minds maugre all the sorrovvs vvhich vve shall othervvise sustain CHAP. VI. ANd it came to passe when men began to multiply c. This must reach further then the age of Noah of which he spake in the latter end of the foregoing chapter namely to the first increase of Cains wicked progeny As the world began to be filled with them so did it more and more increase in wickednesse for the men here spoken of are those men whose daughters the sonnes of God married as is clear by the last branch of this verse namely those that were out of the Church never reputed members of Gods Church or the sonnes of God but as I may therefore say meer men 1. Cor. 3. 3. Walk ye not as men Vers 2. That the sonnes of God saw the daughters of men c. Though all other wickednesse did no doubt abound yet this is noted as the chief cause of Gods displeasure that even the sonnes of God also that is the men of the Church of God for such are esteemed the sonnes of God Deut. 14. 1. vvithout any respect of the Religion they professed promiscuously matched vvith the daughters of those outcasts Cains vvicked progeny from vvhom they had been hitherto separated taking them vvives yea perhaps many vvives of all that their eyes liked not at all minding vvhat for matter of religion or manners they vvere Vers 3. And the Lord said c. The Lord made known this his purpose to that wicked generation namely by Noah yea and happely by Methuselah and Lamech who were then also living to whom he revealed so much that except they repented within 120 years the world should be destroyed My spirit shall not alwayes strive with man That is I have now a long time laboured to reclaim this wicked generation my spirit hath contended with them both by the outward ministry in the mouthes of the Patriarches as is expressed 1. Pet. 3. 18 19. and also by inward motion and check of conscience but all is in vain and therefore I will no longer trouble my self with them but at once sweep them all away with a generall deluge For that he also is flesh That is even man also whom I created after mine own image is become as brutish as the beasts that perish he is wholy carnall no course that I can take will do any good on him therefore I will destroy him Yet his dayes shall be 120 years 120 years are granted for triall of their repentance whence we see that this was revealed to Noah in the 480 year of his age for he was 600 years old when the Flood came chap. 7. 6. consequently but 480 when he had this warning of 120 years which was 20 years before the birth of his sonnâ—s Shem Ham and Japheth though that be mentioned before in the former chapter Vers 4. There
planted themselves in this place Vers 3. And slime had they for morter A kind of naturall lime plentifull in those parts and slimie like pitch Vers 4. Lest we be scattered abroad upon the face of the earth That is left hereafter when this place proves too strait for us we be scattered abroad upon the face of the earth in severall Colonies to severall places let us now whilst we are together do some thing that may get us a name leave some monument standing that may be famous throughout the world Vers 5. And the Lord came down to see the city and the tower Here as ordinarily elsewhere in the Scripture God speaks of himself after the manner of men God is every where present and seeth all things at all times that are done upon the face of the earth neither can he be properly therefore said to remove from one place to another so that this expression of the Lords coming down to see the city and the tower c. is onely to imply 1. That however the Lord did awhile wink at this their madde and proud attempt and suffered them to go on as if he took no notice of it yet at length by his judgement upon them he discovered that he was present with them and saw all their proceedings and 2. That this arrogant attempt of these Babel-builders was such as did indeed upon exact enquiry deserve the severity of Gods ensuing proceedings against them and that God was most just and righteous in all that he did to them Vers 26. And Terah lived seventy years and begat Abram Nahor and Haran That is he began to beget them one of these his sonnes was then born to wit Nahor for that Abram was not born till the hundred and thirty year of his father Terahs age is most plain if we compare diligently these places together Gen. 11. 32. And the dayes of Terah were â—wo hundred and five years and Terah died in Haran Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran Act. 7. 4. And from thence when his father was dead he removed him into this land c. For had Abram been born in the seventieth year of his fathers age when his father died two hundred and five years old he must needs be one hundred thirty five years old which cannot be For when Abram went into Canaan which was after his fathers death Acts 7. he was but seventy five years old Gen 12. 4. But on the contrary if Abram was seventy five years old when his father died in Haran two hundred and five years old it must needs follow that Abram was born when his father Terah was one hundred and thirty Vers 29. Milcah the daughter of Haran If this were as some conceive another Haran and not the brother of Abram and so the following clause the father of Milcah the father of Iscah be added to distinguish this from that other Haran the brother of Abram then is there no difficulty in this place But the most of Expositours conceive otherwise namely that both Mâ—lcah and Sarai otherwise called Iscah were the daughters of Haran the sonne of Terah and married to their uncles Abram and Nahor and yet is this no proof that such matches were then lawfull Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces the sisters of Lot and daughters of their brother Haran because they would not match with strangers in those corrupt times that vvere generally fallen from the tâ—ue Religion and that these matches vvere by speciall toleration or dispensation from God either at first permitted or at least aftervvard allovved and approved though othervvise unlavvfull by the common rule and lavv of Nature Vers 31. And Terah took Abram his sonne To vvit Abram having first discovered to him hovv the Lord had in a revelation charged him to leave his countrey and go into a land vvhich he vvould shevv him to vvit Canaan for it is clear Act. 7. 2. that God appeared to Abram in Vr of the Chaldees before he came to Haran and commanded him to go into Canaan so that Abram first motioned this remove though Terah be here first named because he vvas the father of the family And they came unto Haran and dwelt there This first remove vvas vvith a purpose to go into Canaan but being stricken in years or othervvise disabled for travel he stayed there in Haran and after a fevv years died CHAP. XII NOw the Lord had said unto Abram c. Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees and of Abrams removall after his father vvas dead from Haran vvhere for some years they had stayed for vvhy did he not abide in Haran Moses telleth us because vvhen God appeared to him in Ur of the Chaldees he had as is here related appointed him to go unto a land that he would shew him namely unto Canaan vvhich though God did not at first reveal unto him yet aftervvard he told him Vers 2. And thou shalt be a blessing That is He shall not onely be blessed but a blessing it self namely to his posterity to vvhom it should be a blessing that Abram vvas their father yea so blessed should he be that he should be a form of blessing men saying ordinarily The God of Abraham blesse thee c. and so making Abram an example of one singularly happy and blessed Vers 6. And Abram passed through the land unto the place of Sichem Moses calls these places whither Abram removed by the names whereby they were afterward known as sitting his speech to the men of that age werein himself lived Vers 11. Behold now I know that thou art a fair woman to look upon It is evidenâ— that Sarah was at this time above threescore years old for Abram was seventy five years old when he came first into the land of Canaan vers 4. and Sarah was but ten years younger then Abram Gen. 17. 17. yet no wonder it is though Sarah was at these years fair yea vers 14. very fair not in the eye of her husband onely but of the Egyptians also even her barrennesse was doubtlesse some help to the continuance of her beauty But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes whereto if we adde that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard even in her otherwiâ—e declining years it will not seem any way improbable that Sarah should at this time be so wondrous beautifull Vers 13. Say I pray thee thou art my sister That the Egyptians knowing her to be his wife might not kill him that then they might marry her Abram adviseth Sarah not to deny but to conceal this truth that
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâ—gne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâ—sieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ— and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sâ—nne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâ—turah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
within the compasse of three and twenty years they shew thus to wit 1. That Judah might marry and have his three sonnes Er Onan and Shelah by his wife the daughter of Shuah in the first three years after Joseph vvas sold into Egypt 2. That Er might be marriedto Tamar when he vvas sixteen years old Onan also the following year vvhich was towards the latter end of the seven plenteous years in Egypt about eighteen years after Joseph was sold thither and 3. That in the five following years Tamar might by Judah as is here related conceive with child and bring forth Pharez and Zarah a little before their going into Egypt And whereas it may be objected that Pharez had two sonnes Hezron and Hamul vvhen Jacob vvent dovvn into Egypt Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul to this they answer That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt not because they were then born but because they vvere of Jacobs family in Egypt vvhilest Jacob vvas yet living Thus I say some Expositours understand this place that Judah married this Canaanites daughter contrary no doubt to his father Jacobs mind who vvas himself strictly forbidden to marry amongst them by Isaac that very year that Joseph was sold into Egypt But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt Gen 46. 12. therefore many Expositours yea the most conceive that these vvords And it came to passe at that time must not be taken strictly that Judah married thus at that time vvhen Joseph was sold into Egypt but that it vvas done about that time that is say they at Jacobs first coming into the land of Canaan vvhen he left his uncle Laban and the ground of this their opinion is this because Jacobs coming from Laban vvhich vvas when Joseph vvas six years old as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. give me my wives and my children for whom I have served thee and let me go c. vvith Gen. 31. 40. Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel c. vvas but eleven years before Joseph vvas sold into Egypt consequently not above foure thirty years at the most ere Jacob vvent dovvn thither to Joseph all vvhich time vvill be strait enough if not too little for all these things to be done in that are here related and for the birth of Ezron and Hamul the sonnes of Pharez vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan and yet vvas he then but thirteen years old as being at the utmost but five yâ—ars older then Joseph and had by her Er Onan and Shelah in the three next years after his marriage and though he then married Er his eldest sonne to Tamar vvhen he vvas also but thirteen years old vvhich vvas sixteen years after their coming into Canaan three years at least after Joseph vvas sold into Egypt to this if you adde but three years for the death of Er the marriage and death of Onan the going home of Tamar to her fathers house Judahs incest with her and the conception and birth of her tvvo twinnes Pharez and Zarah the fruit of that incest and then fifteen years more ere Pharez could be marriageable and have those his two sonnes Hezron and Hamul who are numbred amongst those that went dovvn vvith Jacob into Egypt this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt And so they conclude that doubtlesse the time here spoken of vvhen Judah married this Canaanites daughter vvas vvithin a vvhile after their coming into Canaan And indeed neither of these Expositours do suppose any thing impossible yet the first may seem most probable because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of agâ— Vers 7. And the Lord slew him The like also is said of Onan his younger brother vers 10. and the meaning in both places is that they died not an ordinary naturall death but that they were taken away in an extraordinary manner by some remarkable judgement whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites that were in time to come to be rooted out that the Israelites might dwell in their room his children that he had by her proved sonnes of Belial and were destroyed by the just judgement of God upon them Vers 8. Go in unto thy brothers wife c. By this it appears that God had given this in charge to the Patriarchs as many other things which was afterward established by the written Law Deut. 25. 5. If brethren dwell together and one of them die and have no child the wife of the dead shall not marry without unto a stranger her husbands brother shall go in unto her and take her to him for wife and perform the duty of an husbands brother unto her Vers 11. Remain a widow in thy fathers house till Shelah my sonne be grown It is evident that in these words Judah thought to assure Tamar that assoon as his sonne Shelah was marriageable he also should take her to wife and raise up feed to his deceased brethren but withall it is most probable that he meant nothing lesse but onely intended to put her off and that as suspecting that she had some way been the occasion of the death of his other two sonnes as the words following do import For he said to wit within himself Lest peradventure he die also as his brethren did And indeed why â—lse did he send her home to her father she might have stayed awhile unmarried with him and when Shelah was grown we see Judah minded not the performance of his promise as is noted vers 14. yea his own confession makes it manifest vers 26. where he accuseth himself of doing her wrong She hath been more righteous then I because that I gave her not to Shelah my sonne Vers 12. Judah was comforted and went up to his sheep-shearers to Timnath A city in the Philistines countrey which also befell Judahs children for a possession Josh 15. 20 57. This is the inheritance of the tribe of Judah c. Cain Gibea and Timnath Vers 14. And sate in an open place Such open places harlots used Ezech. 16. 25. Thou hast built thy high places at every head of the way Jer. 3. 2. Lift up thine eyes unto the high places and see where thou hast
the return of the Israelites his seed is principally meant And Joseph shall put his hand upon tâ—ine eyes Herein is couched a promise that he should die in peace in the presence of Joseph and the rest of his children Vers 6. And came into Egypt Jacob and all his seed with him To wit besides his servants who also no doubt went with him though they be not named And now was that accomplished which God had said unto Abraham Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs Vers 10. And Shaul the sonne of a Canaanitish woman That cursed stock with whom the Israelites might not ordinarily marry Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan Vers 12. And the sonnes of Pharez were Hezron and Hamul These grand-children of Judah are here numbred with the rest because of Hezron Christ came though it be most probable that they were born in Egypt as is before noted upon the first verse of the thirtie eighth chapter Vers 15. All the souls of his sonnes and his daughters were thirtie and three Counting Jacob for one and leaving out Er and Onan who died in Canaan Vers 26. All the souls were threescore and six The severall numbers before particularly mentioned arise to a greater summe for three and thirtie vers 15. and sixteen vers 18. and fourteen vers 22. and seven vers 25. being put together make up seventie which is indeed the full number mentioned in the following verse But therefore we must know that in this summe of threescore and six 1. Jacob is left out because here he summes up onely his posterity that came out of his loins and 2. Joseph and his two sonnes are here left out because they were in Egypt before Jacob came thither and his purpose is here to summe up onely the number of those of his posteritie that went down with him into Egypt Indeed it cannot be well conceived that Hezron and Hamul the sonnes of Pharez and grandchildren of Judah went down with Jacob into Egypt but that they were born in Egypt as is before noted chap. 38. 1. But first they were the posteritie of those that did go down into Egypt with Jacob and were numbred amongst Jacobs family whilest Jacob was yet living and then there was not the same reason for mentioning all the rest that were born of Jacobs family because of Hezron Christ the Messiah descended and therefore the sonnes of Pharez are added to the rest Vers 27. All the souls of the house of Jacob which came into Egypt were threescore and ten Here the whole family before particularly set down are summed up together and even Jacob and Joseph and his two sonnes are here included that were left out in the totall summe in the former verse The whole family of Jacob were seventie souls which is purposely noted that we might take notice what a miraculous work of God it was that this family of Jacob should within the compasse of two hundred and fifteen years multiply so exceedingly that at their departure there should be of them six hundred thousand that bore arms besides the Levites old men women and children It was indeed a strange and miraculous increase and therefore we see Moses reckons it as one of the most wonderfull works which God had done for that people Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the starres of heaven for multitude The greatest difficultie concerning this place is how it may be reconciled with that relation which Stephen makes of this Acts 7. 14. that when Jacob went down into Egypt he and his kindred there were of them threescore and fifteen souls But to this there are two answers given by Expositours either of which may give satisfaction to wit 1. That Stephen or S. Luke relating the words of S. Stephen did purposely follow the translation of the Septuagint in this place who have here indeed seventie five and not seventie souls and that because the Greek translation of the Septuagint was most frequently used in those times and though it were corrupt in this place and not according to the Hebrew originall yet he would not therefore in a matter of so small consequence set down the number of Jacobs family otherwise then it was there especially considering that in some sense also it was a truth that there went down of Jacobs family at least seventie five souls to wit if their wives also should be added to the number or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses and indeed leaving out Jacob and numbring all of his family that are named here by Moses to wit Er and Onan the sonnes of Judah that died in Canaan and the foure wives which are mentioned here by Moses though not cast up in the totall summe it is clearly true that there are here named of his family or kindred seventie and five souls Vers 28. And he sent Iudah before him unto Ioseph to direct his face unto Goshen That is to give him notice of his coming that he might come to Goshen and meet him there which doubtlesse he did both out of an earnest desire to see Joseph so soon as possibly he could and likewise that by Josephs authoritie both he and his family might be there disposed of to prevent any grudge or discontent amongst the native inhabitants Vers 29. And he fell on his neck c. That is Jacob fell on Josephs neck and wept on his neck a good while Josephs carriage of himself at their meeting is expressed in the former words to wit that he presented himself before his father falling down before him in a lowly manner and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which as a sonne he did owe to his father and now in these words is expressed what Jacob did to vvit that he fell on the neck of Ioseph thus bovving before him and wept on his neck a good while and then brake into those vvords recited in the following verse Vers 30. Now let me die since I have seen thy face c. As before vvhen he heard of Joseph he said I vvil go and see him before I die chap. 45. 28. so novv having seen him he breaks out into this expression of joy Now let me die since I have seen thy face for though ordinarily men are most desirous to live vvhen things go vvell vvith them and most desirous to die vvhen they live in affliction and sorrovv yet it vvas not thus vvith Jacob he vvas alvvayes desirous to be vvith God in heaven and therefore though since the time that he heard of Josephs safetie and advancement in Egypt vvhereto these vvords have chiefly reference he desired earnestly no doubt that he might live to see his face yet novv having
this crueltie and that it continued not all the time of the Israelites bondage in Egypt is also clear because there were so many under twenty years old when they went out of Egypt Perhaps this Pharaoh within a few years died and then this cruell decree which the very light of nature must needs abhorre was not at least so violently pursued as it was at first CHAP. II. Vers 1. ANd there went a man of the house of Levi and took to wife a daughter of Levi. To wit as we reade Exod. 6. 19. Amram the sonne of Kohath and grandchild of Levi married Jochebed his Aunt the daughter of Levi as she is here called whom her mother bare unto Levi in Egypt as is expressed Num. 26. 59. and so the sister of his father Kohath And though such marriages between the aunt and nephew were afterward expresly forbidden by the law as incestuous and against the law and light of nature Levit. 18. 12. Thou shalt not uncover the nakednesse of thy fathers sister yet considering the confusion of those times no wonder it is though even the faithfull servants of God did not see and consider the evil thereof but did what was customarily done though not warrantable till God gave them an expresse law against it However observable herein again is the faithfulnesse of Moses who would not conceal the truth herein though it were no little blemish to him that he was born of such an incestuous marriage Vers 2. And the woman conceaved and bare a sonne To wit Moses but yet this was not their first child for Mary or Miriam a daughter and Aaron a sonne were both born before him as it is evident Exod. 7. 7. and Moses was fourescore years old and Aaron fourescore and three years old c. and in the fourth verse of this chapter And his sister stood afarre off to wit what would be done where we see that Miriam was set to watch what became of her brother because she as a child would be least in danger of being suspected And hereby it is manifest that Amram and Jochebed the parents of Moses were married and had their two elder children Miriam and Aaron before that cruell edict came forth for the drowning of all the male-children of the Israelites about the time when Pharaoh sought by the help of the midwives to make them away in the birth and that Moses was born immediately after he had commanded them to be drowned She hid him three moneths That is his mother for though it is evident that his father did also yield his consent and help hereto Heb. 11. 23. By faith Moses when he was born was hid three moneths of his parents yet Moses here ascribes it particularly to his mother because she had the chief hand in the managing of it and perhaps did first motion it to her husband And herein their faith was observable as the Apostle hath noted because out of their naturall affection to their child quickned by the rare beauty they beheld in his countenance they resolved to do what they could to save him being not afraid of the Kings commandment but trusting that God would be with them and so hid him three moneths and then when they could hide him no longer because happely some notice was taken of it or some stricter search was to be made they laid him out in an ark of bulrushes setting his sister withall to watch what became of him Vers 10. She brought him unto Pharaohs daughter and he became her sonne That is she made him her adopted sonne and accordingly afforded him such princely education as was seemly for her sonne training him up in all the learning and wisdome of the Egyptians Acts 7. 22. And thus the Lord by his secret providence fitted him for the service for which he intended him his known wisdome and singular learning being afterwards no doubt a speciall means to make him the more feared and honoured both amongst the Egyptians and his own people and every way the fitter for the government of the Commonwealth of Israel Vers 11. And it came to passe in those dayes when Moses was grown that he went out unto his brethren c. To wit when he was full fourtie years old Acts 7. 23. from the time of his weaning when by his mother-nurse he was brought home and delivered up to Pharaohs daughter unto that age he continued in the court of Egypt as her adopted sonne and became famous amongst them mightie both in words and deeds as S. Stephen saith Acts 7. 22. that is of great abilities both for discoursing and giving counsel concerning any businesse propounded and for the wise and successefull managing of any affairs that he undertook During this time it cannot well be thought that he never went out to visit his brethren as compassionating their miseries since most probable it is that his mother having recourse unto him as his nurse would instruct him and put him in mind of all things that concerned him as one of Gods Israel But this going forth unto his brethren which Moses here speaks of was when at fourty years age he went forth with a full purpose to abandon his honours in Pharaohs Court and to joyn himself to the poore oppressed people of God and to lend them what help he possibly could for their deliverance and that as finding himself inwardly as by a speciall instinct of Gods spirit called thereto whence it is that Stephen said Acts 7. 25. that when he slew the Egyptian that wronged the Israelite he supposed that his brethren would have understood how that God by his hand would deliver them of which the Apostle also speaks Heb. 11. 24 25 26. By faith Moses when he was come to years refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the children of God then to enjoy the pleasures of sinne for a season esteeming the reproch of Christ greater riches then the treasures in Egypt Vers 12. And he looked this way and that way and when he saw there was no man he slew the Egyptian c. Moses had doubtlesse the warrant of an extraordinary calling from God to slay the Egyptian as it is evident by those words of Stephen before mentioned Acts 7. 25. He supposed â—is brethren would have uâ—derstood how that God by his hand would deliver them for though the time which God had ordained for their deliverance was not yet come yet God intended that hereby he should give even at present some intimation to the people both of Gods purpose to deliver them by him ofhis willingnesse to undertake the work But why then did he thus look about as afraid to have it known I answer it is no wonder though at his first calling his faith was mixed with doubtings and fears but besides he might do this out of a prudent circumspection and care not to have it known and not out of fear because he knew that things were not
fashion of mourners as it is noted before chap. 10. 6. Vers 12. Neither shall he go out of the Sanctuary nor profane the Sanctuary of his God That is he shall not go out of the Sanctuary to mourn for his nearest dead friends because this forsaking of the Sanctuary and the service thereof would be a kind of vilifying of Gods Sanctuary and service and if he should return again from his dead friends into the Sanctuary this would be a manifest defiling and profaning of the Sanctuary For the crown of the anointing oyl of his God is upon him That is because being the anointed high priest and so advanced above the rest of the priests he may not doe that which the other priests may doe The oyl of anointing poured upon the high priests head is here called the crown of the anointing oyl both because by that anointing he was separated to a place of speciall dignity above his brethren and also because therein he was a type of Christs royall priesthood yet withall happely this phrase may be used with respect had to the plate of pure gold fastened to the miter which was upon the high priests head when he was anointed and is called the holy crown Exod. 29. 6 7. Thou shalt put the miter upon his head and put the holy crown upon the miter then shalt thou take the anointing oyl and poure it upon his head and anoint him Vers 13. And he shall take a wife in her virginity And so the high priests wife was a figure of the church which is to be chast pure holy 2. Cor 11. 2. I have espoâ—sed you to one husband that I may present you as a chast virgin to Christ Rev. 14. 4. These are they which were not defiled with women for they are virgins These are they which follow the lamb whithersoever he goeth Vers 14. But he shall take a virgin of his own people to wife That is of the Israelites not of any other nation though a virgin Ezek. 44. 22. They shall take maidens of the seed of the house of Israel or a widow that had a priest before Some would have a virgin of his own people to be a virgin of his own tribe but it is evident that the high priest was not bound to marry to none but to the tribe of Levi for Jehoshubeath the daughter of King Jehoram was the wife of Jâ—hoiâ—da 2. Chron. 22. 1. Vers 15. Neither shall he profane his seed among his people That is he shall not by marrying any of these here forbidden render his sonnes unfit for the priestly office So that this is added to imply one reason why the priests might not marry any of these before mentioned to wit because any blemish in his wife would tend to the reproch and dishonour of his children born of her and so make them unfit to succeed their father or to execute the priests office Vers 17. Whosoever be of thy seed in their generations that hath any blemish c. This law whereby all Aarons posterity that had any blemish in their bodies were excluded from the priests office was first to signifie the perfection of Christ of whom the priests were types who had not indeed the least blemish of sinne in him and secondly to signifie how perfectly pure all the Saints should be through Christ of whom it is said Rev. 14. 5. that they are without fault before the throne of God and thirdly how pure all those should be that are imployed in sacred functions from any thing that might be a blemish to their profession and ministery Vers 22. He shall eat the bread of his God both of the most holy and of the holy Herein the blemished priests had a priviledge above the unclean who might not eat of the holy things Levit. 22. 3. What man soever of the seed of Aaron is a leper or hath a running issue he shall not eat of the holy things untill he be clean Vers 23. Onely he shall not go in unto the vail c. That is into that part of the Sanctuary wherein the vail was that hanged before the ark to wit to dresse the lamps or to order the shewbread c. CHAP. XXII Vers 2. SPeak unto Aaron and to his sonnes that they separate themselves from the holy things c. That is that they wholly abstain from meddling with them or eating of them to wit whilst any legall uncleannesse is upon them as is expressed vers 3. And by the holy things of the children of Israel are meant all their oblations whereof the priests were to eat yea even their first-fruits Numb 18. 13. onely of the tithes it seems they might eat even whilst they were unclean In the former câ—apter the Lord shewed what naturall and personall blemishes made the priests unfit for his service here he shows now what accidentall pollutions should make them for the time unfit for the same service for however it might seem needlesse to enjoyn the priests to separate themselves in the time of their uncleannesse since it was before forbidden the people not to pollute Gods holy things by intermeddling with them at such times Levit. 7. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord having his uncleannesse upon him even the soul shall be cut off from his people yet because men honoured above others use to abuse their advancements as if they had â— priviledge to sinne lest the priests should pretend such a priviledge this is also particularly forbidden them Vers 4. What man soever of the seed of Aaron is a leper or hath a running issue c. This concerneth women also Aarons daughters who might eat of some of the holy things yet not when they were unclean Vers 9. They shall therefore keep mine ordinance c. That is they shall abstain from eating of the things before spoken of Vers 10. There shall no stranger eat of thâ— holy things c. That is none but those of Aarons posterity though Israelites or Levites yet an exception is added in the next verse to wit that any servants the priests had bought with their money might eat of these things whether Israelite who was yet to go out after seven years service or servants bought for ever from other nations Vers 14. And if a man eat of the holy things unwittingly then he shall put the fifth part thereof unto it c. And withall offer a ramme for his sinne against God chap. 5. 15. If a soul commit a trespasse and sinne through ignorance in the holy things of the Lord then he shall bring for his trespasse unto the Lord a ramme without blemish c. But here onely satisfaction is made to the priests Vers 15. And they shall not prâ—fane the holy things of the children of Israel c. That is the priests to wit by eating them when they are unclean Vers 16. Or suffer them to bear the iniquity of trespasse when
yet therefore in their fathers house but others understand it of the husbands of other daughters of his that were already married into the city which seems best to agree with the text But if so then we must farther consider though his sonnes in law are here onely mentioned as the heads of the families yet their wives if living were also spoken to And hence it may seem was Lots lingring that he should leave his children to be destroyed and the Angels command vers 15. Take thy two daughters that are here intimating that he might not wait for the other that were not there Vers 17. And it came to passe c. that he said c. To wit one of the Angels to whom Lot therefore afterward directs his speech in the singular number because it was he that had given him the charge of flying to the mountain Look not behind thee This was enjoyned Lot 1. thereby to expresse how detestable the inhabitants of Sodom were a people hated of God and unworthy of the commiseration of good men for whom it was not fit he should take the least thought or care 2. To teach him hereby that he was so to be affected with Gods meâ—cy in delivering him from that wicked cursed place and the judgement that was now to fall upon them that he was not to mind nor regard his house cattel or whatever other riches he was to leave behind or in the least degree to repent of his coming away and accordingly is the very same phrase used Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdome of God 3. To intimate with what speed they were to haste away not to hinder their flight so much as by looking back upon the city Vers 19. And I cannot escape to the mountain c. Because the mountain was so farre off he fears lest ere he could get thither the destruction should be poured forth and he should be overtaken in it and therefore desires that Zoar might be the place of refuge for him which was nearer at hand Vers 21. And he said unto him See I have accepted thee concerning this thing The Angel not without Gods direction undoubtedly yields to the weaknesse of his faith and grants his request but as God doth usually grant his servants those requests which he doth not approve of that they may by their own experience see their folly and that it is still better for them to follow his direction for thus it was with Lot who afterwards vers 30. feared to dwell in Zoar and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain Vers 22. Therefore the name of the city was called Zoar. Which signifies little before it was called Bela chap. 14. 2. And the king of Bela which is Zoar. Vers 23. The sunne was risen upon the eartâ— c. This I conceive is thus expressed 1. To shew how narrowly Lot escaped the destruction that fell upon the Sodomites It was break of day when the Angels hastened him and his to get them out of Sodom vers 15. And when the morning arose then the Angels hastened Lot saying Arise c. and by that time the sunne was risen the judgement threatned fell upon Sodom whereby no doubt Lot was brought to see and acknowledge both his own folly in lingring so long and the goodnesse of God in forcing him away and not suffering him to stay there any longer and 2. to make it the more manifest that this judgement was extraordinary and supernaturall and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of Gods fiery indignation without any warning given them when doubtlesse they had not the least fear of any such mischief that was coming upon them The sunne rose as fairly that day as upon other dayes and yet presently a showr of fire and brimstone fell upon them and consumed them all Vers 24. Then the Lord rained upon Sodom and upon Gomorrah c. Sodom and Gomorrah are here mentioned as the chief but withall Admah and Zeboiim were also destroyed Deut. 29. 23. Like the overthrow of Sodom and Gomorrah Admah and Zeboiim which the Lord overthrew in his anger c. Now from the Lord is here added in the end of this clause Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord the more emphatically to expresse that it was not by any ordinary course of nature but by the immediate almighty power of God And doubtlesse it was the supernaturall and miraculous work of the Lord and not from any naturall cause that such showers not of water as when the old world was drowned but of fire and brimstone should fall from heaven upon these cities who did therein fit the punishment to the sinnes of those that were destroyed thereby They burned vvith vild and unnaturall lusts and therefore against the ordinary course of nature fire falls down from heaven and devours them and their stinking abominable filthinesse is punished with the stench of brimstone mingled vvith fire yea this fire and brimstone vvas but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone for evermore Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternall fire Jude 7. Vers 26. But his wife looked back from behind him c. That is Lot going before and his wife follovving behind him she looked back from behind him tovvards Sodom to vvit as doubting vvhether any such judgement vvould fall upon Sodom as vvas threatned or lingring in her desires after those friends that vvealth and estate vvhich they had left behind them and thus she did rebell against the expresse commandment of the Lord given before to Lot vers 17. and in him unto all that vvere with him and that vvhen God had afforded her such an extraordinary mercy to fetch her avvay by his angels from Sodom vvhen it vvas to be destroyed and so vvas turned into a Pillar or statue of salt not such salt as vve ordinarily use vvhich being vvet vvill melt and turn into vvater for it vvas to stand as a monument of her infidelity and disobedience but a kind of rockie minerall salt vvhich vvill endure all vveathers and not vvaste avvay Vers 29. God remembred Abraham and sent Lot out of the midst of the overthrow That is God remembred his promise vvhereby he had ingaged himself to Abraham not onely to blesse him in his own person but those also for his sake that were dear unto him chap. 12. 2. And thou shalt be a blessing I will blesse them that blesse thee and he remembred the requests vvhich Abraham had made to him for Sodom and that in the behalf of those fevv righteous ones that might be in that citie pressing him particularly vvith this that the righteous might not be destroyed
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
vvhich he had vvith him CHAP. XXXIII Vers 3. ANd he passed over before them This proceeded not onely from his fatherlike affection but also from his faith exposing himself to danger rather then his children in whom he expected the promises should be accomplished And bowed himself to the ground seven times That is many times 1. Sam 〈◊〉 5 so that the barren hath born seven c. Vers 8. What meanest thou by all this drove which I met The servants had told Esau the reason of this before but yet he asks now the reason of Jacob that he may take an occasion courteously to refuse them Vers 10. For therefore I have seen thy face c. That is for because I have seen thy face and a like speech we have Gen. 18. 5. For therefore are you come to your servant c. for as there Lot gives that as a reason why he desired them to eat something to wit because they were come to him being there he would not have them go away till they refreshed themselves so here Jacob gives this as a reason why he desired that Esau would accept his presents to wit because he had seen his face as the face of God c. implying that since Esau had been so kind and loving to him it was fit he should shevv his thankfulnesse in those presents he had sent As for that expression vvhich Jacob here useth I have seen thy face as though I had seen the face of God either it is spoken hyperbolically to expresse hovv vvonderfully comfortable that kind meeting of Esau had been to him or else in this phrase he acknovvledgeth that this reconciliation of his brother vvas Gods vvork and so saies that the light of Gods countenance vvas evident in the cheerfull countenance of his brother Vers 11. Take I pray thee my blessing That is the gift vvhich by the blessing of God I am enabled to give and do give vvith a vvilling heart 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men c. Vers 17. And Jacob journyed to Succoth and built him an house c. To vvit after he had according to his promise vers 14. visited his brother in Seir and stayed there avvhile Some conceive that hovvever he intended at first to have follovved his brother to Seir yet aftervvards through fear of the vvorst or by speciall direction from God he changed his mind and vvent another vvay and so came to Succoth But indeed it is no vvay probable that being nevvly reconciled to his brother he vvould again provoke him anevv to displeasure by such a manifest contempt and disregard of him and by such a palpable breach of his promise to him but that he did indeed go to Seir as he had told Esau he vvould Besides though by his building a house and making booths in this place which vvas thence aftervvard called Succoth that is Booths it is clear that Jacob resolved to dvvell there yet questionlesse hovvever he might leave his carriages there he vvent presently to his fathers house and perhaps his brother Esau vvith him and then aftervvard returned to Succoth again There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father c. But the story of the slaughter of the Shechemites related in the 34. chap. vvas so long after Jacobs coming into the Land of Canaan to vvit vvhen his sonnes vvere grovvn lusty and strong men vvho vvere very young at their coming into Canaan that it cannot be thought that Jacob in all that time vvent not home to his fathers house Vers 19. And he bought a parcell of a field c. This vvas that portion of land vvhich Jacob vvhen he lay upon his deathbed in Egypt gave unto his sonne Joseph Gen. 48. 22. Moreover I have given thee one portion above thy brethren for that was near unto Shechem Josh 24. 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem in a parcel of ground which Jacob bought of the sonnes of Hamor the father of Shechem c. and consequently it was here that Christ had a conference with the woman of Samaria and converted her and her neighbours for Shechem it is that is there called Sychar a city of Samaria John 4. 5. CHAP. XXXIV Vers 1. ANd Dinah the daughter of Leah c. This must needs be ten years at least since their coming from Laban else Dinah could not be sixteen years old Vers 5. And Jacob held his peace untill they were come Not having any into whose bosome he might so fitly poure out his complaint for the ravishing of his daughter or whose counsel he might seek Vers 7. And the sonnes of Jacob came out of the field c. By the computation of most Expositours Reuben was now about two and twenty years old Simeon one and twenty Levi twenty and Judah nineteen And they were wroth because he had wrought folly in Israel The disgrace of the Church was the chief ground of their anger Vers 13. And the sonnes of Jacob answered Shechem c. Though there be mention made of Jacob the father of Dinah in Hamors treaty with Jacobs sonnes concerning Shechems marriage with Dinah vers 11. And Shechem said unto her father c. yet it is altogether improbable that Jacob knew any thing of this proposition which his sonnes made that if the Shechemites would be all circumcised then they would consent to this match for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision the seal of Gods covenant this they propounded apart by themselves not intending what they said but plotting their destruction which to do they thought they had good reason and therefore it is said that they answered them deceitfully because he had defiled Dinah their sister Vers 19. And he was more honourable then all the house of his father The great esteem he had amongst the people is here mentioned as one ground of his prevailing so farre with them in so strange a request Vers 23. Shall not their cattell c. be ours That is by having commerce with them by making marriages with them by receiving them in to be as one people with us Vers 25. And it came to passe on the third day when they were sore The third day is counted the criticall day by Physicians when wounds are oft at the worst most painfull c. and therefore then they chose to make this massacre in the city as it is here said that then two of the sonnes of Jacob Simeon and Levi Dinahs brâ—thrâ—n took each man his sword c. whether any of their servants joyned with them as some think we need not enquire since it is probable enough that Simeon and Levi might do it alone there not being a man able
to eat and raiment to put on so that I come again to my fathers house in peace then shall the Lord be my God this stone which I have set for a pillar shall be Gods house and of all that thou shalt give me I will surely give the tenth unto thee Vers 8. Bâ—t Deborah Rebekahs nurse died This place makes me without any scruple to conclude that though the coming of Jacob to his father Isaac be not yet mentioned he had been there long before this for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban with whom he had served twenty years and never go in all that time to see his aged father undoubtedly there was continuall intercourse betwixt them and so Deborah being come at this time to Jacob it may be upon Rebekahs death or some other occasion there died and with great mourning was buried Vers 10. But Israel shall be thy name God had given him this name before Gen. 32. 28. And he said Thy name shall be no more called Jacob but Israel but now the Lord confirmed this name to him the second time as Jacob also ver 15. confirms the name of the place Bethel And Jacob called the name of the place where God spoke with him Bethel Vers 14. And Jacob set up a pillar in the place where he talked with him Whether the pillar set up here before Gen. 28. 18. And Jacob rose up early in the morning and took the stone that he had put for his pillow and set it up for a pillar was defaced or overthrown it is uncertain but this was questionlesse another pillar as appears because it is said to have been set up just in the place where God had this second time appeared to him And he poured a drink-offering thereon See Gen. 28. 18. Ver. 18. But his father called him Benjamin That is the sonne of my right hand to wit because he should be his beloved tendered and especially regarded he should be ever at his right hand according to that expression Psal 80. 17. Let thy hand be upon the man of thy right hand and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni the sonne of my sorrow also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the losse of his dear wife Vers 19. And Rachel died To wit immediately after she was delivered of her child and thus she that ere while in a passion quarrelled with her husband Give me children or I die now died by her bearing of children And was buried in the way to Ephrath which is Beth-lehem It hath both names Micah 5. 2. But thou Beth-lehem Ephratah c. Vers 29. And Isaac gave up the ghost and died This is here set down by way of anticipation for that which is related in the two follovving chapters fell out before Isaac died CHAP. XXXVI Vers 1. NOw these are thâ— generations of Esau c. This is related to shevv the accomplishment of that temporall blessing vvherevvith his father blessed him Gen. 27. 39. And Isaac his father answered and said unto him Behold thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above and by thy sword shalt thou live and shalt serve thy brother and it shall come to passe when thou shalt have the dominion that thou shalt break his yoke from off thy neck as likevvise of the promise to Abraham Gen. 22. 17. In multiplying I will multiply thy seed as the starres of the heaven and as the sand upon the sea shore and the oracle given to Rebekah Gen. 25. 23. And the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels Vers 2. Adah the daughter of Elon c. The vvives of Esau are here set dovvn by other names then formerly The first is Adah vvho Gen. 26. 34. is called Bashemath and the daughter of Elon the Hittite as here also she is said to be And indeed it vvas usuall in those times to have tvvo names for thus Esau vvas called Edom and Jacob Israel Maachah daughter of Abishalom 1. King 15. 2. is called Michaiah daughter of Uriel 2. Chron. 13. 2. His second vvife here named is Aholibamah the daughter of Anah the daughter of Zibeon the Hivite novv this doubtlesse is the same who is called Judith Gen. 26. 34. onely because her father was called both Anah and Beeri here she is said to be the daughter of Anah and there the daughter of Beeri and because this Anah who was also called Beeri was the sonne of Zibeon therefore Aholibamah is said to be not onely the daughter of Anah but also the daughter of Zibeon because she was his grandchild namely Zibeons and that to distinguish this Anah the father of Aholibamah Esaus wife from another Anah mentioned ver 20. who was the brother of Zibeon and so the uncle of this Anah Indeed Anah or Beeri the father of Aholibamah or Judith though here termed the Hivite yet is said to be a Hittite chap. 26. 34. but this is because the Hivites comprehended also the Hittites as the Brittains the English and Welch Vers 3. And Bashemath This was Esaus third wife called Machalath Gen. 28. 9. Vers 6. And Esau took his wives and his sonnes c. Esau dwelt in Seir whilest Jacob was in Mesopotamia chap. 32. being removed thither as may well be thought either upon some displeasure or for that he was allyed by marriage to the Hivites vers 2. Esau took his wives of the daughters of Canaan Aholibamah the daughter of Anah the daughter of Zibeon the Hivite but this cannot be meant of that removall for now he goes from the face of his brother Jacob and that vers 7. because their riches were more then that they might dwell together Questionlesse therefore after Jacobs return from Mesopotamia Esau not yet having removed his goods c. from Canaan nor fully accomplished his designes in Seir returned also to his father but after Isaac was dead and buried partly because as it fared once with Abraham and Lot the place where they dwelt was too strait for him and his brother both being now grown exceeding rich and partly because no doubt he had already hope to get the possession of the land of Seir he removes thither again with all that he had God in his providence thus disposing it that he should thus leave Jacob as it were in the possession of Canaan which was appointed for his posterity Vers 12. And Timna was concubine to Eliphaz Esaus sonne She was sister to Lotan the sonne of Seir vers 22. And Lotans sister was Timma Thus not onely Esau but Eliphaz his sonne matching into the stock of the Chorites by this occasion they thrust in themselves into the government of Mount Seir Deut 2.
lye intending withall to draw him out secretly afterward and so to restore him to his father Observable indeed it is that Reuben should do this who being Jacobs eldest sonne and that by Leah had most cause to be jealous of and inraged against the suspected superioritie of this sonne of Rachel But herein was the power of God magnified vvho made him the instrument of delivering Joseph that vvas most unlikely to have done it and yet there may be some reasons withall conceived why Reuben above all the rest should seek to rescue Joseph out of their hands for having lately repented him of that his foul incest with Bilhah his fathers concubine for vve cannot think that the Patriarchs vvhen they fell so grievously did also runne on in a state of impenitency he vvas doubtlesse the more tender of having any hand again in such a high degree of vvickednesse and vvas happely glad to have so fair an occasion to assvvage his fathers displeasure conceiving evil against him for his former sinne and fearing lest this intended vvickednesse should it come to his fathers knovvledge vvould be chiefly charged upon him even because of his former offense Vers 28. Then there passed by Midianites The Merchants to vvhom Joseph vvas sold are in severall places called sometimes Ishmaelites sometimes Midianites vvho yet vvere tvvo distinct nations the one of Ishmael Hagars sonne the other of Midian Keturahs sonne Gen 25. 2. but because they dvvelt both in Arabia it is most likely that there vvas in this company of Merchants both Ishmaelites and Midianites vvho did traffick together and to that purpose vvere going together into Egypt and are therefore called sometimes Ishmaelites sometimes Midianites And they drew lift up Joseph out of the pit Reuben being formerly upon some pretence slipped avvay from them that he might go about some other vvay take Joseph out of the pit without their knowledge in his absence they sold him to these Arabian Merchants and chuckerd themselves no doubt with thinking how farre they should be now from crouching to him that was himself made a bondslave Doubtlesse Joseph did both before when they cast him into the pit and now again earnestly beg of them with many tears that they would not do it as is evident by their own confession Gen. 42. 21. And they said one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear but malice had for the present hardened their hearts Vers 29. And he rent his clothes As the custome was in those times when any grievous calamitie or sorrow befell men either thereby to expresse how their hearts were broken and torn with grief and anguish of spirit or else how little comfort they took in any thing and how little they cared what became of them not minding those things which were most usefull for them Vers 30. And he returned unto his brethren and said The child is not Hereby meaning not onely that he was not in the pit but also that they had slain him in his absence as at first they intended for in Scripture those that are dead are said not to be Jer. 31. 15. Rachel weeping for her children refused to be comforted because they were not Questionlesse Reuben for the reasons before noted upon ver 21. was seriously and heartily distressed for that they had done yet evident it is on the other side that when they had told him that they had onely sold him to the Ishmaelites and had not slain him he consented to conceal this their fact from their father and to deceive him with a forget tale because he should otherwise have stirred up the hatred of all his brethren against him wherein though he cannot be excused from sinning greatly yet he was farre lesse guilty then the rest of his brethren Vers 35. And all his daughters rose up to comfort him He might have other daughters besides Dinah though they be not mentioned but however hereby may be meant his sonnes wives or their daughters But he refused to be comforted That is so farre did his passions prevail over him that he minded not what they said to him but even gave way to the extremitie of his sorrow which is noted as an infirmitie in this good Patriarch but chiefly to aggravate the wickednesse of his sonnes who had brought this sorrow upon their father yea upon Isaac their aged grandfather too for he lived thirteen years after this as is before noted ver 1. and had therefore his share doubtlessâ— in this sorrow CHAP. XXXVIII Vers 1. ANd it came to passe at that time c. It is very hard to determine of what time this is meant when Judah went to his friend Hirah the Adullamitâ— that is that dwelt in Adullam a city mentioned Josh 19. 35. and so by his means married the daughter of Shuah the Canaanite and that because it is evident that from the time of Josephs being sold into Egypt unto the time of Jacobs going down thither to him there were but three and twenty years at the most for he was sold at seventeen years old chap. 37. 1. Joseph being seventeen years old was feeding the flock c. from which time till he was exalted in Pharaohs Court there were but thirteen years chap. 41. 46. And Joseph was thirtie years old when he stood before Pharaoh King of Egypt c. to which if we adde the seven plenteous years that were in Egypt after his exaltation and the two years and upwards that were spent of the famine ere Joseph sent for his father and his family chap. 45. 6. For these two years hath the famine been in the land c. this will make up at the time of his coming into Egypt about three and twenty years and yet it must needs be yielded that all these things related in this chapter were done before Jacob removed out of Canaan into Egypt and how they could be done within the compasse of so few years it may seem very questionable Some Expositours hold that these words And it came to passe at that time must be strictly taken with reference to that which went before in the former chapâ—â—â— â—o wiâ— that Judah did this in that very year or thereabout when Joseph was sold into Egypt and that 1. because the words are so expresse that at that time Judah thus married neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah but onely this because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah 2. Because till Joseph was sold into Egypt Judah dwelt amongst his brethren and therefore as is likely it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite And that all these things here related concerning Judah and his children might well be
yet in a readinesse for the publick deliverance of the people even as Magistrates will sometimes execute offenders the more privately when they fear any tumult amongst the people Vers 14. And Moses feared and said c. What the Apostle therefore said of Moses Heb. 11. 27. By faith he forsook Egypt not fearing the wrath of the King must be understood of his second leaving Egypt when he carried away the Israelites with him Now he left Egypt for a time onely and that to save himself from the wrath of a King who sought to slay him but then he quite forsook Egypt and boldly carried away his brethren though he might well suspect that Pharaoh would pursue them not fearing his wrath and malice in this regard but looking to that invisible God who was able to defend him Vers 15. Now when Pharaoh heard this thing he sought to slay Moses Not onely to punish that fact of his in slaying the Egyptian but also doubtlesse especially out of a jealousie which hereupon he had conceived concerning Moses knowing him to be an Hebrew and having by experience found that he was a man of rare abilities and singularly wise and learned when he saw that he had left the Court and joyned himself to his own people and had now in revenge of an Israelites wrong slain an Egyptian no marvell though he suspected what Moses might hereafter attempt on the behalf of that people and so resolved presently to cut him off Vers 16. Now the Priest of Midian had seven daughters The word in the originall signifieth either a Priest or a Prince but because this imployment of attending and watering their fathers flocks was more likely to be the imployment of a Priest then a Princes daughters and secondly it is no way probable that the shepherds durst daily offer such violence to their Princes daughters as we reade here they did to these it is more probable that in this place the word in the originall is to be understood of a Priest then a Prince A Priest of the true God we may well think he was because Moses married his daughter yet withall perhaps he was corrupt in his religion and had gone aside to many heathenish superstitions till by Moses in the time of his abode there he was more perfectly instructed The most difficult question concerning these words is Who this Priest of Midian was that had seven daughters whether the father or the grandfather of Zipporah who was doubtlesse one of these seven daughters and afterward became the wise of Moses It is manifest that in the next verse but one this Priest of Midian is câ—lled Reuell When they came to Reuell their father he said How is it that ye are come so soon to day and vers 21. that he gave Moses Zipporah his daughter to wife But because the father of this Zipporah and father in law of Moses is elsewhere called Jethro yea immediately in the first verse of the next chapter Moses kept the flock of Jethro his father in law the Priest of Midian and also Hobab Judg. 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses and this Jethro or Hobab the father in law of Moses is said to have been the sonne of Raguel the Midianite Num. 10. 29. Moses said unto Hobab the sonne of Raguel the Midianite the father in law of Moses c. it may seem very questionable why this Reuell the Priest of Midian is here spoken of as the father of these seven daughters of whom Zipporah the wife of Moses was one The most of Expositours do hold that Reuell this Priest of Midian was the grandfather of Zipporah and the same that is called also Raguel the Midianite Num. 10. 29. Jethro who was also called Hobab was they say the father of Zipporah and the sonne of Reuell or Raguel and so they hold that Zipporah is called the daughter of this Reuell because she was his sonne Jethro's daughter and indeed usually in the Scriptures grandfathers are called fathers and grandchildren sonnes and daughters so Laban saith of his daughters children Gen. 31. 43. These children are my children and Maachah is called the mother of Asa who yet was his grandmother 1. King 15. 13. But yet because there can be no probable reason given why in this place there should be no mention made of the father but of the grandfather onely and though the grandfather be sometimes in the Scriptures called a father yet no instance can be given where in setting down the number of a mans daughters it is yet meant of his grandchildren I rather conceive that this Priest of Midian here spoken of that had seven daughters was the father of Zipporah and father in law of Moses and so consequently that he had three names Reuell as in the 18. verse of this chapter Jethro chap. 3. 1. and Hobab Judg. 4. 11. and that Raguel the Midianite mentioned onely Num. 10. 29. was the father of this Reuell Vers 17. And the shepherds came and drove them away c. That is though these daughters of the Priest of Midian had with all diligence hastened to the well that they might water their flocks first which happely in those dry countreys they did the more earnestly strive for because those that came last were sometimes scanted of water yet when the shepherds came they barbarously drove them and their flocks away and with the water which these Virgins had drawn sought to water their own cattle and so to make them wait till they had done the injustice whereof when Moses perceived he stood up in their defence withstood the shepherds though a stranger and helped them to water their flock Probable enough it is considering in how great esteem Moses had lived in Egypt that he had some servants attending him that might aid him herein if he were alone there was doubtlesse a speciall hand of God in it that one man should by force prevail against all the shepherds Vers 20. Why is it that ye have left the man That is being a stranger and now thus late towards evening unprovided happely of a place to lodge in why did you not bring him home with you Vers 21. And he gave Moses Zipporah his daughter That is Reuell the Priest of Midian gave Moses Zipporah his daughter to wife How long after Moses his coming this match was made it is not expressed most likely it is that it was not till by living a while together they had learnt by experience that which might induce them on both sides to desire it which we may the rather incline to think also because fourty years after his coming into Midian when God commanded him to return into Egypt one of his two sonnes by his wife Zipporah was but a very little one and as yet uncircumcised chap. 4. 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. Vers 22. And he called his name Gershom for
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
it from the false exposition of the Jews who thence took unto themselves liberty for private revenge which Christ condemnes and rather enjoyns his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause Vers 26. He shall let him go free for his eyes sake And so also for the losse of any other member the chiefest the eye and the meanest the tooth being onely expressed Vers 28. If an ox gore a man or a woman that they die then the ox shall be surely stoned c. One kind of beast most usuall amongst the Hebrews is here put for all Vers 31. Whether he have gored a sonne or have gored a daughter c. The same punishment that was allotted in the former verses for the punishment of him whose ox had killed any man or woman of grown years is here also allotted though it be onely a mans child whether sonne or daughter that is killed by such an ox Vers 32. If an ox shall push a manservant or a maidservant he shall give unto their Master thirty shekâ—ls The price at which Christ was valued who became a servant for our sakes is here appointed to be paid in liew of a servant killed Vers 33. And if a man shall open a pit c. Some conceive that this must onely be meant of pits madâ— in open and publick wayes not of those which men digged in their own private grounds And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law vers 28. 29 30. CHAP. XXII Vers 1. IF a man shall steal an ox or a sheep and kill it or sell it c. For the understanding of this law we must know first that what is here said concerning the stealing of ox or sheep must also by the rule of proportion be understood concerning any other cattel the ox and sheep being onely mentioned because they were the chief and therefore vers 4. the asse is also mentioned secondly that upon the thief that stole cattel a greater fine was set then upon him that stole other things for those that stole other things were onely allotted to pay double vers 7. but those that stole cattel were to restore fourefold or fivefold and the reason was because mens cattel being left abroad were most in danger and therefore such theft was to be restrained with the greater severity thirdly that the reason why fourefold or fivefold restitution was enjoyned in case the cattel stollen were killed or fold whereas if they were found in the hands of him that stole them he was onely to restore double vers 4. was because in him that had the cattel still with him there might seem to be some remorse or simplicity but in him that killed or sold it there seemed to be more cunning and boldnesse and besides the owner was put to the greater charge or trouble in finding it out and therefore his penalty was the greater and fourthly that the thief was to restore five oxen for an ox and but foure sheep for a sheep because the losse of an ox was the greater losse and besides the owner lost the labour of his ox and therefore was this theft to be restrained with somewhat the greater severity Vers 4. He shall restore double That is in case he hath not made away the ox or sheep c. he shall restore that which was stollen and another as good or the full value of it And indeed double restitution was the ordinary penalty of theft unlesse in the case before mentioned when they stole cattel and afterwards killed or sold them for so it is expressely said concerning those that stole other things in the seventh verse of this chapter If the thief be found let him pay double And though it be said Prov. 6. 30 31. Men do not despise a thief if he steal to satisfie his soul when he is hungry But if he be found he shall restore sevenfold yet I do not thence conclude that in the dayes of Solomon theft was more severely punished then God by his law had appointed but rather conceive that by those words he shall restore sevenfold is onely meant that he should abundantly satisfie him as the phrase is elsewhere used not for a set quantity but for the abundant doing of any thing as Psal 79. 12. Render unto our neighbours sevenfold into their bosome their reproch wherewith they have reproched thee O Lord. Vers 5. If a man shall cause a field or a vineyard to be eaten and shall put in his beast c. Under this particular expressed all kind of hurting another mans ground is here forbidden as with trampling of cattel c. yet it is not punished as theft because it might be doâ—e unwillingly Vers 7. If a man shall deliver unto his neighbour money or stuff and it be stollen c. To wit of trust and for no reward but of friendship Vers 8. If the thief be not found then the Master of the house shall be brought unto the Judges c. To wit to have it cleared either by witnesses or the oath of the party as ver 11. whose oath it was fit should be taken since the owner had trusted him with his goods whether the goods left with him were indeed as he pretended stollen from him or whether he had himself made them away Vers 9. For all manner of trespasse whether it be for ox for asse for sheep for raiment c. This is a generall law inserted concerning the power of the magistrate in deciding controversies of this kind that so it might not be repeated in every severall law As he had before ordered concerning dead things as money or stuff committed to the trust of any man if any difference did grow betwixt the owner and the party entrusted the magistrate must decide it so here he shews that in the same manner in other trespasses as if cattel were committed to a friends trust and were lost or if any thing lost by the owner were denyed by the party that found it or in any other trespasse the magistrate must still award how it shall be So that this Law doth not as the former and following Laws shew how the Judge should determine in what cases he should condemne men to pay double and in what cases he should absolve them but onely takes order that the Judge should determine such differences and as he did absolve or condemne any man to pay double so it should be he shall pay double unto his neighbour that is the party accused if found guilty and happely the party falsely accusing by virtue of that Law Deut. 19. 16 19. If a false witnesse rise up against any man to testifie against him that which is wrong Then shall ye do unto him as
burning upon the altar all night unto the morning c. Not onely all day but all night also for as the morning burnt-offering burnt till the evening so the evening burnt-offering burnt all night untill the morning And the fire of the altar shall be burning in it That is shall be nourisht continually Vers 10. And the priest shall put on his linen garment c. That is not onely the linen breeches but also the linen coat And take up the ashes which the fire hath consumed with the burnt-offering c. Ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes as meal is said to be ground when the corn by grinding is turned to meal Esai 47. 2. Take the milstâ—ne and grind meal And he shall put them besides the altar See the Notes upon Levit. 1. 16. Vers 11. And carry forth the ashes without the camp unto a clean place The contrary is said toâ—ching the stones and dust of a leprous house Levit. 14. 40 41. Then the priest shall command that they â—ake the stones in which the plague is and they shall cast them into an unclean place without the city c. Becauâ—e these came from the Lords holy house therefore they were to be laid in a clean place where no dead carkases dung or other filth was laid Vers 12. And the fire upon the altar shall be burning in it c. That so the â—ire which first came from heaven might in a mâ—nner by the continuall supply of wood be still preserved upon the altar which might signifie 1. the excluding of all humane devices in Gods worship wherein nothing is allowed but is given by direction from heaven And secondly that no sacrifice is accepted with God but what is offered by the spirit that fire from heaven Matth. 3. 11. He shall baptize you with the holy Ghost and with fire And withall the continuing of this fire which at first came from heaven to testifie Gods favourable acceptance of that sacrifice was to teach them that as at first so still he did continually accept of their sacrifices and service as long as they did it according to the direction of his law And the priest shall burn the wood on it every morning Questionlesse they laid on wood upon the altar to maintain the fire thereon not onely in the morning but all the day long especially at even when the evening burnt-offering was to be burnt upon the altar onely there is a particular direction here for laying on wood in the morning because then having cleansed the altar and taken away the ashes they made the fire anew Vers 16. And the remainer thereof shall Aaron and his sonnes eat The males onely because these things being most holy might not be touched but by consecrated persons With unleavened bread shall it be eaten in the holy place That is in the coâ—rt of the Sanctuary for so it is explained concerning the sinne-offering verse 26. In the holy place shall it be eaten in the court of the tabernacle of the congregation Other holy things as the tithes and first-frâ—its and the shoulder and breast of the peoples peace-offerings c. might be eaten elsewhere and the priests daughters were to have a share therein Numb 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel I have given them unto thee and to thy sonnes and to thy daughters with thee by a statute for ever every one that is clean in thy house shall eat of it But those things that were most holy to wit the priests portion of all sacrifices whereof part was burnt upon the altar were onely to be eaten by Aaron and his sonnes and that in the holy place 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ As for this charge not to eat it with leavened bread see the note upon chap. 2. 11. Vers 20. This is the offering of Aaron and his â—onnes c. That is this is the offering that Aaron shall offer unto God in the dâ—y 〈◊〉 he is anâ—inted and which his sonnes successively that shall come to be high prieâ—â—s shall offer unto the Lord in the day that they are anointed for it is evident that this meat-offering iâ— appointed for the high priest onely for he onely was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7. to wit Aaron for the present and that son of his successively that should be anointed high priest in his stead as it is expressed veâ—se 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall c. That is ever to be offered when any of them came to be high priests Vers 23. For every meat-offering for the priest shall be wholly burnt The priests eating of the sinne-offering sigured the bearing of the sinners iniquity Levit. 10. 17. but because no priest being a sinner could make atonement for himself therefore his meat-offering might not be eaten but is all burnt on the altar to teach him to expect salvation not by himself but onely by Christ Vers 26. The priest that offereth it for sinne shall eat it Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle Vers 27. And when there is sprinkled of the bloud thereof upon any garment thou shalt wash c. viz. casually Now these ordinances peculiar onely to the sinne-offering because that in speciall sort figured Christ who was made sinne for us shadowed the contagion of sinne and our care to cleanse our selves by repentance and faith Vers 28. But the earthen vessell wherein it is sodden shall be broken and if it be sodden in a brasen pot c. Because the liquour wherein the sin-offering was sodden might soak into an earthen pot therefore that must be broken the rather because the losse of breaking it was not great but if it were sod in an iron or brasse pot that was onely to be scoured and rinsed all which was still to shadow forth the contagion of sinne Vers 30. And no sin-offering whereof any of the bloud is brought into the tabernacle c. Namely the sin-offering for the priest and the congregation See Levit. 4. 16. which were burnt without the camp and this might signifie that men cleaving to the legall priesthood and not seeking for the better priesthood of Christ could not be saved CHAP. VII Vers 1. LIkewise this is the law of the trespasse-offering c. For what transgressions the sinne-offering was appointed and for what the trespasse-offering it is hard to determine Some think the trespasse-offering was for smaller sinnes but I rather conceive
is his sister and therefore he might not uncover her nakednesse Vers 10. The nakednesse of thy sonnes daughter c. And so other of further descent how much more then his next daughter though she be not named Vers 11. The nakednesse of thy fathers wives daughter c. That is the daughter of thy father not the daughter of thy mother See above vers 9. Vers 16. Thou shalt not uncover the nakednesse of thy brothers wife To wit except in that speciall case when a man deceasing without children his nexâ— brothâ—r by an expresse exception of the law Deut. 25. was to marry the wife of the deceased and to raise up â—eeâ— unto his brother as Onan the soâ—ne of Judah did Gen. 38. 8. Vers 18. Neither shalt thou take a wife to her sister to vex her c. This is all one with one wife to another as it is translated in the margin of our Bibles as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister as it is directly in the Hebrew words that is one another Though the ordinary exposition be that this is meant of sisters that man having married any woman must not afterward marry her sister to vex her c. yet these reasons so farre sway me that I cannot but understand it of any two women First because incest with sisters is above forbidden vers 9. 11. Secondly because polygamie is no where else forbidden if not here unlesse to the King Deut. 17. 16. Thirdly because the following words cannot unlesse extremely forced be brought to agree with that exposition of sisters for would not the marriage of her husband with another woman vex her as much as with her sister happely more And why is it added in her life as if it were lawfull for a man to marry his wives sister after his wives decease those things winne me to think that it is meant of any two women Vers 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart c. To wit though she be thy lawfull wife Vers 21. And thou shalt not let any of thy seed passe through the fire to Molech Molech was an idol worshipped by the Ammonites and other heathen called also Moloch Amos 5. 26. But ye have born the tabernacle of your Moloch and is thought of some to be the starre Saturn the highest or the Sunne the chief of the Planets thence called the starre of your God Amos 5. 26. And it is derived of Melech which signifies a Prince or King It is thought by many to bâ— the same idol that is ordinarily in Scripture called Baal which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Jer. 19. 5. They built also the high places of Baal to burn their sonnes with fire for burnt-offerings unto Baal c. chap. 7. 31. And they have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes their daughters in the fire c. chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes for some burned them to death or at least killed them and then burnt them on their altars for so it is said of Ahaz 2. Chron. 28. 3. He burnt incense in the valley of Hinnom and burnt his children in the fire c. and of the Israelites in generall Psal 106. 37 38. They sacrificed their sonnes and their daughters unto devils and shed innocent bloud But some onely made them to go through between two fires as a signe of their consecration This sinne is here forbidden amongst whoredomes and incests because as all idolatry is spirituall fornication so this especially because their seed was here given away unlawfully which iâ— therefore called a going a whoring after Molech Levit. 20. 3 5. But though this idol be here named yet under this the like wicked service to any idol is forbidden Nâ—ithâ—r shalt thâ—u profane the name of thy God This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech to wit because it would be a vild profanation of Gods holy name and that first in regard it would be an horrible vilifying of the Lord God to forsake him and yield such â—onour to such a base idol-god and secondly because horrible wickednesse in a people called by his name that is called the people and servants of God would be a dishonour to God and would cause the name of God to be blasphemed even among the Gentiles Vers 24. For in all these the Nations are defiled which I cast out before you That is with all these incestuous mixtures the Canaanites defiled themselves and so provoked me to cast them out of the land and therefore take you heed that you do not provoke me by the same sinnes Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature because the Lord abhorred the heathen that had no other law and punished them so severely for these very sinnes Vers 26. Ye shall therefore keep my statutes and my judgements The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word to walk in these evil courses whereinto the heathen fell because they lived in darknesse CHAP. XIX Vers 3. YE shall fear every man his mother and his father Because the mother is usually most despised the Lord injoyns the fear of the mother in the first place And keep my Sabbaths Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family who are to take care that children and servants profane not Gods holy day therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath The meaning is that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths and not to resist them in it Vers 6. It shall be eaten the same day ye offer it and on the morrow That is if it were a peace-offering for a vow or a freewill-offering otherwise if it were for a thanksgiving it was to be eaten the same day Levit. 7. 15. And the flesh of the sacrifice of his peace-offeringâ— for thanksgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning And so that which was left of the one was to be burnt the second day and that which was left of the other upon the third which must needs make them more willing to call the poore to
which it was not therefore fit they should disable themselves by defiling themselves with the dead there being no other priests at that time to do the work in their stead Vers 3. And for his sister a virgin that is nigh unto him c. That iâ— his own sister by father or mother if unmarried but if she were married he might not be a mourner at her buriall to defile himself thereby because she was then transplanted into another familie Vers 4. But he shall not defile himself being a chief man among his people to profane himself Some reade this place as it is in the margin of our Bibles But being a husband among his people he shall not defile himself for his wife c. and then the sense must be that though the priests might defile themselves for those their nearest kindred mentioned in the former verses yet they might not defile themselves for their wives But the wife being nearer to the husband then the nearest of his kindred can be it is hard to say why the priests should be allowed to defile themselves for their near kindred and not for their wives and farre more probably we may conceive that by allowing them to mourn for their near kindred their defiling themselves for their wives is implyed as farre more necessary which also we may the rather think because to Ezekiel being a priest this is given in charge as a strange and unusuall thing that he should not mourn for his wife when she dyed Ezek. 24. 16 c. and hence it is that few approve of this translation But reading it then as it is in the text of our Bibles But he shall not defile himself being a chief man among his people to profane himself all the difficulty lies in knowing what is meant here by being a chief man among his people concerning which I find three severall opinions of Expositours For first some understand it of the high priest that being a chief man that is the high priest he might not defile himself no not for his nearest kindred which they say is afterwards more fully expressed vers 10. But because the laws against the high priests mourning are afterwards set down by themselves I think it very improbable that this should be meant of the high priest Secondly some understand by a chief man here the master or chief man of the house or family where there is a dead corps to be buried and so take the meaning of the words to be this That no priest should defile himself for any but for his near kindred before mentioned no though he were the chief man or master of the familie where they dyed And thirdly some by a chief man understand any of the priests and conceive the meaning of this place to be that though none of the people were allowed to defile themselves for the dead so as to profane themselves that is after the profane manner of the heathen according to that Law chap. 19. 18. yet the priest especially might not do it being a chief man among his people So that according to this interpretation the emphasis of this prohibition lies in these words to profane himself The inferiour priests might defile themselves for their nearest kindred but yet not so as to profane themselves to wit after the manner of the heathen by making baldnesse upon their heads c. as it is expressed in the following verse though none of the people might do this yet not the priest especially being a chief man among his people Vers 5. They shall not make baldnesse upon their heads c. That is when they did mourn for their kindred See chap 19. 28. Vers 6. For the offering of the Lord made by fire and the bread of their God they do offer See the note upon chap 13. 11. The word and here is not in the originall so that by the bread of their God is meant both the sacrifices burnt upon the altar and the heave-offerings which were the priests portion and they are so called partly because they were offered upon the altar the table of the Lord Mal. 11. 12. and partly because they were eaten by the priests of the Lord. Vers 7. They shall not take a wife that is a whore or profane That is neither a common whore nor a woman whose chastity had been violated though she did not as a common whore prostitute her self Some also conceive that under this word profane all those were forbidden to be taken in marriage by the priests that were for any other cause of ill name and basely esteemed as a bastard or one that was of light behaviour yea it seems that they might not marry a widow unlesse she were a priests widow For so it is expressely said Ezek. 44. 22. They shall take maydens of the seed of the house of Israel or a widow that had a priest before Now all this was to maintain in the people an high opinion of the dignity of the priesthood and that they might be the fitter to be types of Christ Neither shall they take a woman put away from her husband That is divorced â—nd not for the cause of adultery which to the Israelites was permitted under Moses Law Deut. 24. 1 2. but it was for the hardnesse of their hearts as our Saviour saith Matth. 19. 8. Vers 8. Thou shalt sanctifie him therefore c. That is thou Moses thou shalt command him thus to be sanctified Exâ—d 19. 10. And the Lord said unto Moses Go unto thâ— people and sanctifie them to day and to morrow c. or else it is an Apostrophe to the people that they should as much as in them lay take care that the priests did thus carry themselves as holy persons Vers 9. She shall be burnt with fire Other persons were not put to death for simple fornication neither the man nor woman Exod. 22. 16 17. And if a man entice a maid that is not betrothed and lie with her he shall surely endow her to be his wife If her father utterly refuse to give her unto him he shall pay money according to the dowry of Virgins onely the priests daughter because of the dishonour done to her fathers house is appointed here to be burnt and it may well be thought by the rule of Analogy the same punishment was to be inflicted on the priests wife if not his sonnes when guilty of the same sinne Vers 10. And he that is the high priest among his brethren upon whose head the anointing oyl was poured and that is consecrated to put on the garments shall not uncover his head c. Either therefore the uncovering of the head was it seems then an expression of mourning though afterward a contrary custome was used to wit when they mourned to cover their heads or else that which is forbidden the high priest here is that he should not take off his miter to the end he might put on a covering on his head after the
vers 39. is called Shuppim 1. Chron. 7. 12. and Muppim Gen. 46. 21. and Hupham Huppim Gen 46. 21. and Aâ—d vers 40. is called Addar 1. Chron. 8. 3. Vers 41. These are the sonnes of Benjamin after their families and they that were numbred of them were fourtie and five thousand and six hundred Gen. 46. 21. we find ten sonnes of Benjamin but here are reckoned but five families of his sonnes and two of his sonnes sonnes he had before but thirty five thousand foure hundred so that now they were encreased ten thousand and two hundred though their families were it seems diminished in the wildernesse and thus though one of the tribes under Ephraims standard were fewer then before to wit his own tribe yet his whole camp by reason of the great encrease of the other two tribes joyned with him was augmented two and twenty thousand and seven hundred Vers 42. Of Shuham the family of the Shuhamites This Shuham is called Hushim Gen. 46. 26. These are the families of Dan after their families See Gen. 46. 23. Vers 43. All the families of the Shuhamites according to those that were numbred of them were threescore and foure thousand and foure hundred At the former muster the Danites were but sixty two thousand and seven hundred chap. 1. 39. but are now encreased seventeen hundred more though there were but one familie in this tribe yet none of all the tribes save Judah have the like multitude Vers 44. Of Jesui the familie of the Jesuites c. This Jesâ—i is called Isuâ— Gen. 46. 17. Between him and Jimnah there was another called Ishuah Gen. 46. 17. whose family here omitted seemeth to be perished Vers 46. And the name of the daughter of Asher was Sarah This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time Vers 47. These are the families of the sonnes of Asher according to those that were numbred of them who were fifty and three thousand and foure hundred Whereas before he had but fourty one thousand and five hundred chap. 1. 41. and so is encreased eleven thousand and nine hundred Vers 50. These are the families of Naphtali according to their families and they that were numbred of them were fourtie and five thousand and foure hundred At the former numbring these were fifty three thousand and foure hundred chap. 1. 41. now but fourty five thousand and foure hundred eight thousand fewer then before though this tribe under Dans standard were diminished yet was Dans whole camp encreased five thousand and six hundred men of warre Vers 51. These were the numbred of the children of Israel six hundred thousand and a thousand seven hundred and thirty The totall some of the first numbring was six hundred and thâ—ee thousand five hundred and fifty chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty So that though Judahs Ephraims and Dans camps were all more in number then when first they came into the wildernesse yet by reason of the great decrease of Reubens camp which was fourty five thousand and twenty fewer then before the totall here is lesse then the totall there by eighteen hundred and twenty Vers 53. Unto these the land shall be divided for an inheritance c. Gods enjoyning them to divide the land before they had conquered it was to assure them that it should be theirs to teach them to live by faith and before they had it to make as sure of it as if it were already in their possession And may not we then be sure of heaven before we have it Vers 55. Notwithstanding the land shall be divided by lot That is they were to divide the land into so many severall coasts or provinces according to the number of the tribes that were to inhabit it yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there which was determined by lots and then they enlarged or lessened the portion according to the number of the tribe that was there to be seated Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation every one would have chosen the best or safest or healthfullest places of the land whereas now all dissention was prevented and they were taught to acknowledge God the chief Lord of the land by whose immediate providence they were disposed of to those dwellings on the other side had they had the exact measure of their portions assigned them by lot it had not been lawfull for them to alter that which God had done as we see it was for out of that which was at first given to Judah alone afterwards two tribes had their lots Josh 19. 4. 40. to wit Simeon and Dan. According to the names of the tribes of their fathers they shall inherit That is the lots shall go under the names of the Patriarchs one for Reuben another for Simeon another for Gad c. Vers 56. According to the lot shall the possession thereof be divided between many and few That is having by lot determined where every tribe shall have their possession ye shall then assigne unto every tribe in that part of the land where their lot fell such a quantity of land as by the rules of equall proportión shâ—ll be found due to them according as they are in number more or â—ewer Vers 57. And thâ—se are they that were numbred of the Levites c. The Levites are numbred by themselves because they were to have no share in the land vers 62. They were not numbred among the children of Israel because there was no inheritance given them amongst the children of Israel Vers 58. These are the families of the Levites the family of the Libnites c. The family of the Libnites was of Libni the sonne of Gershon Exod. 6. 17. and so Shimi the other sonne of Gershon is not here mentioned Thus likewise that of the Hebronites was of Hebron the sonne of Kohath Exod 6. 18. and his other brethren are not here mentioned as heads of families though Amram be named as the father of Moses and those of the Mahlites and Mushites were of Mahali and Mushi the sonnes of Merari Exod. 6. 19. and that of the Korathites of Korah Num. 16. 1. Vers 59. And the name of Amrams wife was Jochebed c. See the note upon Exod. 2. 1. Vers 62. And those that were numbred of them were twenty and three thousand c. At the former numbring the Levites were but two and twenty thousand chap. 3. 39. now they were a thousand more Vers 65. And there was not left a man of them save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. That is as God had threatned so it was now found to be of the people that were numbred at their
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
remain all night on the tree but thou shalt in any wise bury him that day c. To wiâ— whether he were hanged alive or dead as those Kings were Josh 10. 26. And afterward Joshua smote them and slew them and hanged them on five trees and they were â—anging upon the trees untill the evening And this they were enjoyned to do first lest they should by being inured to look daily on the dead carcases of men become mercilesâ—e and cruel and make light of killing men and secondly that the land might not be defiled by that monument of Gods curse remaining upon it visibly And thus were the people taught to look upon death as the wages of sinne the curse of the Law For he that is hanged is accursed of God Since the death of any malefactour might be a monument of Gods curse for sinne it may be questioned why this brand is peculiarly set upon this kind of punishment that he that is hanged is accursed of God To which I answer that the reason of this was becaâ—sâ— this was esteemed the most shamefull the most dishonourable and infamous of all kinds of death and was usually therefore the punishment of those that had by some notorious wickednesse provoked God to poure out his wrath upon the whole land and so were hanged up to appease his wrath as we may see in the hanging of those Prinâ—es that were guilty of committing whoredome with the daughters of Moab Numb 25. 4. and iâ— the hanging of those sonnes of Saul in the dayes of David when there was a famine in the land because of Sauls perfidious oppressing of the Gibeonites 2. Sam. 21. 6. Nor was it without cause that this kind of death was both by the Israelites and other nations esteemed the most shamefull and accursed because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches that they did defile the earth with treading on it and would pollute the earth if they should die upon it and thereâ—ore weâ—e so trussed up in the aire as not fit to be amongst men and that others might look upon them as men made spectacles of Gods indignation and curâ—e because of the wickednesse they had committed which was not done in other kinds of death and hence it was that the Lord God would have his son the Lord Christ to suffer this kind of death that even hence it might be the more evident that in his death he bare the curse due to our sinnes according to that of the Apostle Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree CHAP. XXII Vers 1. THou shalt not see thy brothers ox or his â—heep go astray and hide thy self from them c. That is thou shalt not upon any pretence withhold thine help yea though he be thine enemy for that is also expressed Exod. 23. 4. If thou meet thine enemies ox or his asse going astray thou shalt surely bring it back to him again and hereby we are taught that much more we must perform this office of love to our brethren even to seek the conversion of them that are out of the way James 5. 19 20. Brethren if any of you do erre from the truth and one convert him Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death and hide a multitude of sinnes Vers 2. And if thy brother be not nigh unto thee or if thou know him not c. Here two cases are resolved that might be questioned to wit what they were to do in case the owners of such cattel as they found going astray did either dwell farre off from them or were altogether unknown to them and the answer is that in such cases they were to drive the cattel home to their own houses till the owners did fetch them away and so in case they knew the owners it must needs also be implyed that they were to send them word of the cattel they had taken up though they dwelt farre off but if they knew not the owners then indeed they were to keep them till the owners themselves did seek out for them Vers 5. The woman shall not wear that which pertaineth unto a man c. Under this all manlinesse is forbidden in women and all effeminatenesse in men either in their attire or in the ordering of their hair of which the Apostle speaks 1. Cor. 11. 4 14. or any thing of like nature as that 1. Cor. 14. 34. Let your women keep silence in the churches for it is not permitted unto them to speak Vers 7. But thou shalt in any wise let the damme go and take the young to thee c. The end of this law was first to teach them alwayes in the least things to have respect to the publick good and to preferre that before their own private satisfaction as here they were forbidden to destroy the damme when it was breeding time because she might ere long have other young ones and so might still continue the store of birds for the good of others and secondly to shew them how well God was pleased that his people should be mercifull and pitifull and how â—e abâ—orred all cruelty and hardheartednesse in that he would not allow them to kill the damme when they took away her egges or her young ones because this might seem a kind oâ— cruelty and unmercifulnesse towards the poore creature that did suâ—fer enough already in the losse of her young ones that were so precious to her Vers 8. When thou buildest a new house then thou shalt make a battlement for thy roof The houses of the Israelites were alwayes built flat on the tops and so they used to be much on the tops of their houses both to recreate themselves there and for many other occasions Whence is that of our Saviour Matth. 10. 27. What ye hear in the ear that preach ye on the house tops Here therefore they are enjoyned alwayes to make battlements round about their house tops to prevent the casuall falling of any body from thence and consequently also under this one particular they were enjoyned to prevent what in them lay all occasions of bloudshed or of any other evil that through their default might redound unto their brethren Vers 9. Thou shalt not sow thy vineyard with divers seeds c. The main and principall end of this and the two following laws against plowing with an ox and an asse and against wearing garments of linsey-wolsey was I conceive one and the same to wit to teach them what exact pâ—rity and sincerity God required in them that were his peculiar people and how hatefull to God all mixtures were in spirituall things There was not in it self any evil at all in wearing a garment made of linen and wollen together nor was
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ— that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâ—ly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maâ—â—er amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they â—led in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ— not steal if they must be so just in all their dealings as to restore the beast
that ran astray much more such fugitive servants as thus robbed their masters by flying from them Vers 17. There shall be no whâ—re of the daughters of Israel nor a Sodomite c. Though the tolerating of whores and Sodomites that were of the sonnes and daughters of Israel be here onely expressed yet by necessary consequence the permitting of such open filthinesse by any other nations that should live amongst them is also forbidden who besides the ensnaring of Gods people to commit filthinesse with them might also corrupt them in regard of their religion too and seduce them by degrees to open idolatrie Vers 18. Thou shalt not bring the hire of a whore or the price of a dog into the house of the Lord c. It is a great question amongst Expositours what is meant here by the price of a dog First some conceive that because these two are joyned thus together the hire of a whore and the price of a dog this last is intended of some filthy thing as well as the first and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares so it was in those times for dogs and this is meant here by the price of a dog Secondly others think it is meant of such men as did openly in the sight of others commit uncleannesse in a most impudent and brutish manner Thirdly others again think that as in the foregoing verse the whore and the Sodomite are joyned together There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel so it is here likewise and by a dog is meant a Sodomite the word dog being used metaphorically as it is also Rev. 22. 15. without are dogs and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnaturall sinne of Sodomie And last of all most Expositours take it according to the plain meaning of the words for the price of a dog that is sold which being an unclean and withall a base and contemptible creature God would not allow them to bring the price of it into his house Now these two last Expositions I conceive are most likely to be intended here but especially the last and that hereby God taught them to reverence his sanctuary and sacrifices Lev. 19. 30. and not to offer him any thing that had been sinfully gotten or to contribute basely to any holy uses as thinking any thing good enough for his worship and service who forbiddeth hiâ— name to be despised his altar and table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of thieves Jer. 7. 11. Vers 19. Thou shalt not lend upon usury to thy brother usury of money usury of victualls c. This last clause implyes the hainousnesse of the sinne forbidden to wit the exacting of usury from those that wanted meat and for their supply were glad to borrow of their neighbours Vers 20. Unto a stranger thou mayest lend upon usury c. That is a gentile who was also an infidel for to strangers who were brethren in the faith they might not lend upon usury Levit. 25. 35 3â— Vers 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it To wit a vow which was possible and lawfull See the note upon Numb 30. 2. Vers 25. When thou comest to the standing corn of thy neighbours then thou mayest pluck the ears with thine hand c. And therefore when our Saviours disciples did this the Pharisees charged them not with taking that which was not theirs but onely with doing that which might not be done on the Sabbath day Matth. 12. 1 2. CHAP. XXIV Vers 1. WHen a man hath taken a wife and marryed her c. Two things must be known for the fuller understanding of this law concerning divorces first that whereas it is said here that if after a man hath marryed a wife his wife find no favour in his eyes because he hath found some uncleannesse in her hereby is meant any thing whatsoever either in her person or in her qualities and manners which being at the time of marriage unknown to him he hath afterwards discovered and for it dislikes and abhorres his wife yea though the cause of his dislike were never so slight a matter and therefore did the Pharisees so propound the question they made concerning this law to wit whether a man might put away his wife for every cause Matth. 19. 3. and secondly whereas it is said of such a man so disliking his wife then let him write her a bill of divorcement and give it in her hand and send her out of his house the meaning is onely that if he put her away he must write her a bill of divorcement c. for this was not a dispensation in regard of that first divine institution of marriage allowing the Jews without sinne to put away their wives upon any dislike taken against them contrary to that which God at first dâ—d establish for a law to all poâ—terity to wit that a man should have but one wife and a woman but one husband and they two should be one flesh for even when Moses law was in its full force such divorcings were displeasing to God Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away no it was onely a law made in favour of the wife so put away that she should have in this case a bill of divorce given her that if she were put away causelesly she might have this as a testimony for her that she had not of her own accord forsaken her husband but was put away that without any just cause on her part and so was now free It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times to wit that they might without incurring any punishment thus put away their wives and this injustice in the husband did so farre break the knot of marriage that it was lawfull for the wife so put away to marry another husband but yet still this which was thus tolerated was sinâ—ull in the husband and displeasing to God and onely permitted by Moses for the hardnesse of their hearts Matth. 19. 8. Moses because of the hardnesse of your hearts suffered you to put away your wives that is because they were such a perverse and hard-hearted people that had they been restrained from this they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruell tyrannizing â—ver them and perhaps would at last have attempted to make them away and therefore also even this toleration of such causelesse divorces was abrogated by our Saviour Matth. 5. 31 32. It hath been said Whosoever shall put away his wife
a type of heaven So that he who dyed without a first-born might seem to die without interest in the first-born Christ and the blotting out his name out of the land of Canâ—an carried a kind of shew of being blotted out of heaven and therefore was barrennesse counted such â— heavy affliction and the cutting of their names out of the land of Canaan reputed a most fearfull judgement Let his posterity be cut off saith David Psal 109. 13. and in the generation following let their name be blotted out Now therefore to teach them still to fear that heaviest of judgements their dying without interest in Christ or heaven they were appointed by this law to see that the name of their deceased brother were not put out of Israel Vers 6. The first-born which she beareth shall succeed in the name of his brother c. That is he shall be counted the legall sonne of his brother that died without issue and hence Obed whom Boaz begat of Ruth is said to be Naomies soâ—ne Ruth 4. 17. becaâ—se he was counted the legall sonne of Elimelech her deceased sonne Ruths forâ—er husband though withall he was counted the naturall sonne of Boaz Luke 3. 32. Vers 9. Then â—â—all his brothers wife come unto him in the prâ—sence of the Elders and loose his shoe c. Both the womans loosing of his shoe from off his foot that would not marry her and likewise her spitting in his face were appointed doubtlesse by way of disgracing and shaming the man that would not according as God had appointed raise up seed to his deceased brother for though indeed in all resignations or alienations of house aâ—d land from one man to another this ceremonie was used that he who did resigne the house or land pulled off his sâ—oe and gave it to his neighbour to whom he passed it over Ruth 4. 7. thereby signifying that he would now be disabled from going any more upon such house or lands as any part of his estate and so also in this case of marriage it might signifie that he reâ—â—gned his right oâ— marriage to any other that would marrie her yet here I conceive it was done also in a way of disgracing the man to shew that he was unworthy to marrie her and to enter upon and possesse his brothers inheritance and so likewise it was much more for her spitting in his face There is nothing that is a greater shame and reproch to a man then to have any bodie spit in his face If hâ—r fathâ—r had but spit on her face should she not be ashamed seven dayes saith the Lord of Miriam Numb 12. 14. and so I hid not my face from shame and spitting saith the Prophet in the person of Christ Isai 50. 6. and therefore the womans spitting in the face of him that would not marrie her was in effect all one as if she had openly protested him to be a man that deserved to be derested and abhorred of all men a man that was not worthy to shew his face amongst his brethren yea indeed so foul a disgrace this was that it was therefore never done but when the woman did claim and presse her right before the Elders and the â—ext kinsman did still obstinately refuse her for when by a free agreement the next brother or kinsman did resigne his right to another the widow also consenting here this note of â—nfamie was never put upon him as we may see Ruth 4. 8. where there was no spitting on the face of the next kinsman but onely by pulling off his shoe he resigned his right to Boaz and so he married Ruth So shall it be done to the man that would not build up his brothers house See the note upon Exod. 1. 21. Vâ—rs 10. And his name shall be called in Israel The house of him that hatâ—â—is shoe loosed That is whenever in after-times this mans familie shall be spoken of it shall be under the name of The man that had his shoe loosed this shall they say was the house of him that had his shoe loosed and thus there was a note of infamie set both upon the man himself and likewise upon his familie and posteritie that men might hereby be rendred the more carefull to submit herein to the direction of Gods law Vers 12. Then thou shalt cut off her hand thine eye shall not pitie her Because much might be said for the woman that did in this case take hold of the secrets of the man that was fighting with her husband as first that the affection of a loving wife must needs make her passions stirre when she sees her husband beaten and provoke her to do what she can to rescue him secondly that being not able to help him by strength she sought by taking that advantage to force the man to give over smiting him and did what she did not out of wantonnesse but merely for her husbands help and thirdly that a weak woman is not so well able to bridle her passions and therefore may easily be overborn by them to do that which is not fitting therefore God did expressely here enjoyn that by no such arguments the Judges should be moved to take pity on the woman that had herein offended but that they should certâ—inly cut off her hand hereby giving them to understand how much he abhorres all wanton bold impure and shamelesse behaviour in those that professe themâ—elves to be his people Verâ— 13. Thou shalt not have in thy bagge divers weights a great and a small c. To wit a great to buy with and a small to sell with or a greater to be kept to be shown to thâ— Magistrate or Oâ—ficers when they come to view try thy weights and measures and a lesse which notwithstanding thou usest continually in selling thy wares Verâ— 17. Remember what Amalek did unto thee by the way when ye were come forth out â—f Egypt c. There is an Eâ—phaâ—is in these words when ye were come forth out of Egypt the noting whereof will help us much in the understanding of the passage for herein Moses implyes the reason why the Lord was so highly offended against the Amalekites above other nations for their assaulting the Israelites that he did then passe sentence against them that their whole nation should be utterly destroyed and did now put them in mind to execute against them what he had decreed and why also in the following verse he inferres from this which Amalek did that he feared not God He met tâ—ee by the way and smote the hindmost of thee even all that were feeble behind theâ— when thou wast faint and weary namely becauâ—e this circumstance that he did this to the Israelites when they were newly come out of Egypt did much aggravate their sinne and their contempt of God and that in two respects first in regard the Israelites had already endured so much misery for to oppresse those that had been already so grievously oppressed was an act of